{"id": "gersch:13:4:10", "label": "1. Chronik 4,10", "why": "stress: Jabez, prosperity-gospel bait", "verse_text": "Und Jabez rief zum Gott Israels und sprach: O daß du mich segnen und meine Grenze erweitern wolltest und deine Hand mit mir wäre und du mich vom Übel befreitest, daß ich keinen Schmerz mehr hätte! Und Gott ließ kommen, was er bat.", "user_message_en": "Verse: 1. Chronik 4:10 (GERSCH)\nText: \"Und Jabez rief zum Gott Israels und sprach: O daß du mich segnen und meine Grenze erweitern wolltest und deine Hand mit mir wäre und du mich vom Übel befreitest, daß ich keinen Schmerz mehr hätte! Und Gott ließ kommen, was er bat.\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- Sprüche 10:22: \"Der Segen des HERRN macht reich, und eigene Mühe fügt ihm nichts bei.\"\n- Jeremia 33:3: \"Rufe zu mir, so will ich dir antworten und dir große und unbegreifliche Dinge kundtun, die du nicht wußtest.\"\n- Jesaja 41:10: \"fürchte dich nicht; denn ich bin mit dir; sei nicht ängstlich, denn ich bin dein Gott; ich stärke dich, ich helfe dir auch, ich erhalte dich durch die rechte Hand meiner Gerechtigkeit.\"\n- Epheser 3:20: \"Dem aber, der weit mehr zu tun vermag, als wir bitten oder verstehen, nach der Kraft, die in uns wirkt,\"\n- 2. Timotheus 4:18: \"Und der Herr wird mich von jedem boshaften Werk erlösen und mich retten in sein himmlisches Reich. Ihm sei die Ehre von Ewigkeit zu Ewigkeit! Amen.\"\n- Psalmen 119:173: \"Deine Hand komme mir zu Hilfe; denn ich habe deine Befehle erwählt.\"\n- Johannes 10:28: \"Und ich gebe ihnen ewiges Leben, und sie werden in Ewigkeit nicht umkommen, und niemand wird sie aus meiner Hand reißen.\"\n- Epheser 1:3: \"Gepriesen sei der Gott und Vater unsres Herrn Jesus Christus, der uns mit jedem geistlichen Segen gesegnet hat in den himmlischen Regionen durch Christus;\"\n- Psalmen 21:4: \"Denn du begegnetest ihm mit köstlichen Segnungen, du setztest eine goldene Krone auf sein Haupt.\"\n- Psalmen 55:16: \"Der Tod überfalle sie! Mögen sie lebendig zur Unterwelt fahren! Denn Bosheit ist in ihren Wohnungen, in ihren Herzen.\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- יַעְבֵּץ (Yaʻbêts) H3258\n  meaning: Jabets, the name of an Israelite, and also of a place in Palestine\n  root: from an unused root probably meaning to grieve; sorrowful;\n- קָרָא (qârâʼ) H7121\n  meaning: to call out to (i.e. properly, address by name, but used in a wide variety of applications)\n  root: a primitive root (rather identical with H7122 (קָרָא) through the idea of accosting a person met);\n- אֱלֹהִים (ʼĕlôhîym) H430\n  meaning: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative\n  root: plural of H433 (אֱלוֹהַּ);\n- יִשְׂרָאֵל (Yisrâʼêl) H3478\n  meaning: Jisrael, a symbolical name of Jacob; also (typically) of his posterity\n  root: from H8280 (שָׂרָה) and H410 (אֵל); he will rule as God;\n- אָמַר (ʼâmar) H559\n  meaning: to say (used with great latitude)\n  root: a primitive root;\n- אִם (ʼim) H518\n  meaning: used very widely as demonstrative, lo!; interrogative, whether?; or conditional, if, although; also Oh that!, when; hence, as a negative, not\n  root: a primitive particle;\n- בָרַךְ (bârak) H1288\n  meaning: to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (God or the king, as treason)\n  root: a primitive root;\n- רָבָה (râbâh) H7235\n  meaning: to increase (in whatever respect)\n  root: a primitive root;\n- גְּבוּל (gᵉbûwl) H1366\n  meaning: properly, a cord (as twisted), i.e. (by implication) a boundary; by extension the territory inclosed\n  root: or גְּבֻל; (shortened) from H1379 (גָּבַל);\n- יָד (yâd) H3027\n  meaning: a hand (the open one (indicating power, means, direction, etc.),\n  root: a primitive word; in distinction from H3709 (כַּף), the closed one); used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote (as follows)\n- עָשָׂה (ʻâsâh) H6213\n  meaning: to do or make, in the broadest sense and widest application\n  root: a primitive root;\n- רַע (raʻ) H7451\n  meaning: bad or (as noun) evil (natural or moral)\n  root: from H7489 (רָעַע);\n- עָצַב (ʻâtsab) H6087\n  meaning: properly, to carve, i.e. fabricate or fashion; hence (in a bad sense) to worry, pain or anger\n  root: a primitive root;\n- בּוֹא (bôwʼ) H935\n  meaning: to go or come (in a wide variety of applications)\n  root: a primitive root;\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:matthew-henry]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 10]\nIn this chapter we have, I. A further account of the genealogies of the tribe of Judah, the most numerous and most famous of all the tribes. The posterity of Shobal the son of Hur (Ch1 4:1-4), of Ashur the posthumous son of Hezron (who was mentioned, Ch1 2:24), with something particular concerning Jabez (Ch1 4:5-10), of Chelub and others (Ch1 4:11-20), of Shelah (Ch1 4:21-23). II. An account of the posterity and cities of Simeon, their conquest of Gedon, and of the Amalekites in Mount Seir (v. 24-43).\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 10]\nGod granted him that which he requested--Whatever was the kind of undertaking which roused his anxieties, Jabez enjoyed a remarkable degree of prosperity, and God, in this instance, proved that He was not only the hearer, but the answerer of prayer.\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 10]\nA second genealogy of Judah, vv. 1-23. The account of Jabez, Ch1 4:9, Ch1 4:10. The genealogy of Simeon, Ch1 4:24-27. Their cities, Ch1 4:28-31. Their villages, and where situated, Ch1 4:32, Ch1 4:33. The heads of families, Ch1 4:34-38. Where they settled; and what was their occupation, Ch1 4:39-43.\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 10]\nAnd Jabez called on the God of Israel,.... Or prayed to him, as the Targum; though some understand it as a vow, promising what he would do if God would do thus and thus for him; the Syriac and Arabic versions read in the third person, taking it to be what others, his parents and friends, wished for him: let him bless thee,.... but they are doubtless his own words, and a supplication of his to the Lord: saying, oh that thou wouldest bless me indeed; the Targum adds, with children; but he no doubt prayed for greater blessings than any outward or temporal ones are, even spiritual blessings, covenant blessings, the sure mercies of David, which are solid, substantial, durable, and irreversible: and enlarge my coast; the Targum is,\"multiply my borders with disciples.''It may be understood of an enlargement of the borders of his country, by expelling the Canaanites that might dwell in it, and of an increase of his worldly substance for good ends and purposes; or rather of a spiritual enlargement by deliverance from spiritual enemies, and of grace as to exercise; and particularly of spiritual light and knowledge, and of the affections and desires of the soul after divine things, see Psalm 4:1. and that thine hand might be with me; the Targum adds, in business, prospering and succeeding him; the sense may be, that his hand of providence might be with him to protect him, of grace and love to comfort and help him in every time of need, of wisdom to direct him, and of power to keep him: and that thou wouldest keep me from evil; from the evil of affliction, and especially from the evil of sin, and from the evil one, Satan, and from all evil men and evil company; the Targum is,\"and make me companions such as I:am:''that it may not grieve me; alluding to his name Jabez, which he had f…\n\n[cite key: keil-delitzsch — Keil-Delitzsch Old Testament Commentary, on verse 10]\nAnd Jabez called on the God of Israel,.... Or prayed to him, as the Targum; though some understand it as a vow, promising what he would do if God would do thus and thus for him; the Syriac and Arabic versions read in the third person, taking it to be what others, his parents and friends, wished for him: let him bless thee,.... but they are doubtless his own words, and a supplication of his to the Lord: saying, oh that thou wouldest bless me indeed; the Targum adds, with children; but he no doubt prayed for greater blessings than any outward or temporal ones are, even spiritual blessings, covenant blessings, the sure mercies of David, which are solid, substantial, durable, and irreversible: and enlarge my coast; the Targum is,\"multiply my borders with disciples.''It may be understood of an enlargement of the borders of his country, by expelling the Canaanites that might dwell in it, and of an increase of his worldly substance for good ends and purposes; or rather of a spiritual enlargement by deliverance from spiritual enemies, and of grace as to exercise; and particularly of spiritual light and knowledge, and of the affections and desires of the soul after divine things, see Psa 4:1. and that thine hand might be with me; the Targum adds, in business, prospering and succeeding him; the sense may be, that his hand of providence might be with him to protect him, of grace and love to comfort and help him in every time of need, of wisdom to direct him, and of power to keep him: and that thou wouldest keep me from evil; from the evil of affliction, and especially from the evil of sin, and from the evil one, Satan, and from all evil men and evil company; the Targum is,\"and make me companions such as I am:''that it may not grieve me; alluding to his name Jabez, which he had fro…\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: 1. Chronik 4,10 (GERSCH)\nText: „Und Jabez rief zum Gott Israels und sprach: O daß du mich segnen und meine Grenze erweitern wolltest und deine Hand mit mir wäre und du mich vom Übel befreitest, daß ich keinen Schmerz mehr hätte! Und Gott ließ kommen, was er bat.“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- Sprüche 10,22: „Der Segen des HERRN macht reich, und eigene Mühe fügt ihm nichts bei.“\n- Jeremia 33,3: „Rufe zu mir, so will ich dir antworten und dir große und unbegreifliche Dinge kundtun, die du nicht wußtest.“\n- Jesaja 41,10: „fürchte dich nicht; denn ich bin mit dir; sei nicht ängstlich, denn ich bin dein Gott; ich stärke dich, ich helfe dir auch, ich erhalte dich durch die rechte Hand meiner Gerechtigkeit.“\n- Epheser 3,20: „Dem aber, der weit mehr zu tun vermag, als wir bitten oder verstehen, nach der Kraft, die in uns wirkt,“\n- 2. Timotheus 4,18: „Und der Herr wird mich von jedem boshaften Werk erlösen und mich retten in sein himmlisches Reich. Ihm sei die Ehre von Ewigkeit zu Ewigkeit! Amen.“\n- Psalmen 119,173: „Deine Hand komme mir zu Hilfe; denn ich habe deine Befehle erwählt.“\n- Johannes 10,28: „Und ich gebe ihnen ewiges Leben, und sie werden in Ewigkeit nicht umkommen, und niemand wird sie aus meiner Hand reißen.“\n- Epheser 1,3: „Gepriesen sei der Gott und Vater unsres Herrn Jesus Christus, der uns mit jedem geistlichen Segen gesegnet hat in den himmlischen Regionen durch Christus;“\n- Psalmen 21,4: „Denn du begegnetest ihm mit köstlichen Segnungen, du setztest eine goldene Krone auf sein Haupt.“\n- Psalmen 55,16: „Der Tod überfalle sie! Mögen sie lebendig zur Unterwelt fahren! Denn Bosheit ist in ihren Wohnungen, in ihren Herzen.“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- יַעְבֵּץ (Yaʻbêts) H3258\n  Bedeutung: Jabets, the name of an Israelite, and also of a place in Palestine\n  Wurzel: from an unused root probably meaning to grieve; sorrowful;\n- קָרָא (qârâʼ) H7121\n  Bedeutung: to call out to (i.e. properly, address by name, but used in a wide variety of applications)\n  Wurzel: a primitive root (rather identical with H7122 (קָרָא) through the idea of accosting a person met);\n- אֱלֹהִים (ʼĕlôhîym) H430\n  Bedeutung: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative\n  Wurzel: plural of H433 (אֱלוֹהַּ);\n- יִשְׂרָאֵל (Yisrâʼêl) H3478\n  Bedeutung: Jisrael, a symbolical name of Jacob; also (typically) of his posterity\n  Wurzel: from H8280 (שָׂרָה) and H410 (אֵל); he will rule as God;\n- אָמַר (ʼâmar) H559\n  Bedeutung: to say (used with great latitude)\n  Wurzel: a primitive root;\n- אִם (ʼim) H518\n  Bedeutung: used very widely as demonstrative, lo!; interrogative, whether?; or conditional, if, although; also Oh that!, when; hence, as a negative, not\n  Wurzel: a primitive particle;\n- בָרַךְ (bârak) H1288\n  Bedeutung: to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (God or the king, as treason)\n  Wurzel: a primitive root;\n- רָבָה (râbâh) H7235\n  Bedeutung: to increase (in whatever respect)\n  Wurzel: a primitive root;\n- גְּבוּל (gᵉbûwl) H1366\n  Bedeutung: properly, a cord (as twisted), i.e. (by implication) a boundary; by extension the territory inclosed\n  Wurzel: or גְּבֻל; (shortened) from H1379 (גָּבַל);\n- יָד (yâd) H3027\n  Bedeutung: a hand (the open one (indicating power, means, direction, etc.),\n  Wurzel: a primitive word; in distinction from H3709 (כַּף), the closed one); used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote (as follows)\n- עָשָׂה (ʻâsâh) H6213\n  Bedeutung: to do or make, in the broadest sense and widest application\n  Wurzel: a primitive root;\n- רַע (raʻ) H7451\n  Bedeutung: bad or (as noun) evil (natural or moral)\n  Wurzel: from H7489 (רָעַע);\n- עָצַב (ʻâtsab) H6087\n  Bedeutung: properly, to carve, i.e. fabricate or fashion; hence (in a bad sense) to worry, pain or anger\n  Wurzel: a primitive root;\n- בּוֹא (bôwʼ) H935\n  Bedeutung: to go or come (in a wide variety of applications)\n  Wurzel: a primitive root;\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:matthew-henry]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 10]\nIn this chapter we have, I. A further account of the genealogies of the tribe of Judah, the most numerous and most famous of all the tribes. The posterity of Shobal the son of Hur (Ch1 4:1-4), of Ashur the posthumous son of Hezron (who was mentioned, Ch1 2:24), with something particular concerning Jabez (Ch1 4:5-10), of Chelub and others (Ch1 4:11-20), of Shelah (Ch1 4:21-23). II. An account of the posterity and cities of Simeon, their conquest of Gedon, and of the Amalekites in Mount Seir (v. 24-43).\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 10]\nGod granted him that which he requested--Whatever was the kind of undertaking which roused his anxieties, Jabez enjoyed a remarkable degree of prosperity, and God, in this instance, proved that He was not only the hearer, but the answerer of prayer.\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 10]\nA second genealogy of Judah, vv. 1-23. The account of Jabez, Ch1 4:9, Ch1 4:10. The genealogy of Simeon, Ch1 4:24-27. Their cities, Ch1 4:28-31. Their villages, and where situated, Ch1 4:32, Ch1 4:33. The heads of families, Ch1 4:34-38. Where they settled; and what was their occupation, Ch1 4:39-43.\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 10]\nAnd Jabez called on the God of Israel,.... Or prayed to him, as the Targum; though some understand it as a vow, promising what he would do if God would do thus and thus for him; the Syriac and Arabic versions read in the third person, taking it to be what others, his parents and friends, wished for him: let him bless thee,.... but they are doubtless his own words, and a supplication of his to the Lord: saying, oh that thou wouldest bless me indeed; the Targum adds, with children; but he no doubt prayed for greater blessings than any outward or temporal ones are, even spiritual blessings, covenant blessings, the sure mercies of David, which are solid, substantial, durable, and irreversible: and enlarge my coast; the Targum is,\"multiply my borders with disciples.''It may be understood of an enlargement of the borders of his country, by expelling the Canaanites that might dwell in it, and of an increase of his worldly substance for good ends and purposes; or rather of a spiritual enlargement by deliverance from spiritual enemies, and of grace as to exercise; and particularly of spiritual light and knowledge, and of the affections and desires of the soul after divine things, see Psalm 4:1. and that thine hand might be with me; the Targum adds, in business, prospering and succeeding him; the sense may be, that his hand of providence might be with him to protect him, of grace and love to comfort and help him in every time of need, of wisdom to direct him, and of power to keep him: and that thou wouldest keep me from evil; from the evil of affliction, and especially from the evil of sin, and from the evil one, Satan, and from all evil men and evil company; the Targum is,\"and make me companions such as I:am:''that it may not grieve me; alluding to his name Jabez, which he had f…\n\n[Belegschlüssel: keil-delitzsch | Keil-Delitzsch Old Testament Commentary, zu Vers 10]\nAnd Jabez called on the God of Israel,.... Or prayed to him, as the Targum; though some understand it as a vow, promising what he would do if God would do thus and thus for him; the Syriac and Arabic versions read in the third person, taking it to be what others, his parents and friends, wished for him: let him bless thee,.... but they are doubtless his own words, and a supplication of his to the Lord: saying, oh that thou wouldest bless me indeed; the Targum adds, with children; but he no doubt prayed for greater blessings than any outward or temporal ones are, even spiritual blessings, covenant blessings, the sure mercies of David, which are solid, substantial, durable, and irreversible: and enlarge my coast; the Targum is,\"multiply my borders with disciples.''It may be understood of an enlargement of the borders of his country, by expelling the Canaanites that might dwell in it, and of an increase of his worldly substance for good ends and purposes; or rather of a spiritual enlargement by deliverance from spiritual enemies, and of grace as to exercise; and particularly of spiritual light and knowledge, and of the affections and desires of the soul after divine things, see Psa 4:1. and that thine hand might be with me; the Targum adds, in business, prospering and succeeding him; the sense may be, that his hand of providence might be with him to protect him, of grace and love to comfort and help him in every time of need, of wisdom to direct him, and of power to keep him: and that thou wouldest keep me from evil; from the evil of affliction, and especially from the evil of sin, and from the evil one, Satan, and from all evil men and evil company; the Targum is,\"and make me companions such as I am:''that it may not grieve me; alluding to his name Jabez, which he had fro…\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:18:38:4", "label": "Hiob 38,4", "why": "wisdom/poetry", "verse_text": "Wo warst du, als ich den Grund der Erde legte? Sage an, wenn du es weißt!", "user_message_en": "Verse: Hiob 38:4 (GERSCH)\nText: \"Wo warst du, als ich den Grund der Erde legte? Sage an, wenn du es weißt!\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- Psalmen 104:5: \"Er hat die Erde auf ihre Grundfesten gestützt, daß sie nimmermehr wanken wird.\"\n- Hebräer 1:10: \"Und: »Du, Herr, hast im Anfang die Erde gegründet, und die Himmel sind deiner Hände Werk.\"\n- Sprüche 30:4: \"Wer stieg zum Himmel empor und fuhr herab? Wer faßte den Wind in seine Fäuste? Wer band die Wasser in ein Kleid? Wer bestimmte alle Enden der Erde? Wie heißt er und wie heißt sein Sohn? Weißt du das?\"\n- Hebräer 1:2: \"welchen er zum Erben von allem eingesetzt, durch welchen er auch die Weltzeiten gemacht hat;\"\n- Psalmen 102:25: \"Ich spreche: Mein Gott, nimm mich nicht weg in der Hälfte meiner Tage! Deine Jahre währen für und für.\"\n- 1. Mose 1:1: \"Im Anfang schuf Gott den Himmel und die Erde.\"\n- Sprüche 8:22: \"Der HERR besaß mich am Anfang seiner Wege, ehe er etwas machte, vor aller Zeit.\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- אֵיפֹה (ʼêyphôh) H375\n  meaning: what place?; also (of time) when?; or (of means) how?\n  root: from H335 (אַי) and H6311 (פֹּה);\n- יָסַד (yâçad) H3245\n  meaning: to set (literally or figuratively); intensively, to found; reflexively, to sit down together, i.e. settle, consult\n  root: a primitive root;\n- אֶרֶץ (ʼerets) H776\n  meaning: the earth (at large, or partitively a land)\n  root: from an unused root probably meaning to be firm;\n- נָגַד (nâgad) H5046\n  meaning: properly, to front, i.e. stand boldly out opposite; by implication (causatively), to manifest; figuratively, to announce (always by word of mouth to one present); specifically, to expose, predict, explain, praise\n  root: a primitive root;\n- יָדַע (yâdaʻ) H3045\n  meaning: to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)\n  root: a primitive root;\n- בִּינָה (bîynâh) H998\n  meaning: understanding\n  root: from H995 (בִּין);\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:matthew-henry]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 4]\nFor the humbling of Job, God here shows him his ignorance even concerning the earth and the sea. Though so near, though so bulky, yet he could give no account of their origination, much less of heaven above or hell beneath, which are at such a distance, or of the several parts of matter which are so minute, and then, least of all, of the divine counsels. I. Concerning the founding of the earth. \"If he have such a mighty insight, as he pretends to have, into the counsels of God, let him give some account of the earth he goes upon, which is given to the children of men.\" 1. Let him tell where he was when this lower world was made, and whether he was advising of assisting in that wonderful work (Job 38:4): \"Where wast thou when I laid the foundations of the earth? Thy pretensions are high; canst thou pretend to his? Wast thou present when the world was made?\" See here, (1.) The greatness and glory of God: I laid the foundations of the earth. This proves him to be the only living and true God, and a God of power (Isa 40:21, Jer 10:11, Jer 10:12), and encourages us to trust in him at all times, Isa 51:13, Isa 51:16. (2.) The meanness and contemptibleness of man: \"Where wast thou then? Thou that hast made such a figure among the children of the east, and settest up for an oracle, and a judge of the divine counsels, where was thou when the foundations of the earth were laid?\" So far were we from having any hand in the creation of the world, which might entitle us to a dominion in it, or so much as being witnesses of it, by which we might have gained an insight into it, that we were not then in being. The first man was not, much less were we. It is the honour of Christ that he was present when this was done (Pro 8:22, etc., Joh 1:1, Joh 1:2); but we are of yesterday and know no…\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 4]\nTo understand the cause of things, man should have been present at their origin. The finite creature cannot fathom the infinite wisdom of the Creator (Job 28:12; Job 15:7-8). hast--\"knowest.\" understanding-- (Pro 4:1).\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 4]\nWhere wast thou when I laid the foundations of the earth? - Thou hast a limited and derived being; thou art only of yesterday; what canst thou know? Didst thou see me create the world?\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 4]\nWhere wast thou when I laid the foundations of the earth?.... The earth has foundations, and such firm ones that it cannot be moved; but what are they, since it is hung in the air on nothing! No other than the power and will of God, who laid these foundations, and the Son of God, who has created and upholds all things by the word of his power, Hebrews 1:3. Where was Job then? In a state of nothingness, a mere nonentity: he was not present when this amazing work of nature was done, and saw not how the Lord went about it; and yet takes upon him to dive into the secret works and ways of Providence, for which he is rebuked by this question and the following; declare, if thou hast understanding: Job had the understanding of a man in things natural and civil, and of a good man in things spiritual and divine; but he had no understanding of this, of what he is questioned about; could not declare in what place he was, and where he stood, when the earth was founded.\n\n[cite key: keil-delitzsch — Keil-Delitzsch Old Testament Commentary, on verse 4]\n4 Where wast thou when I established the earth? Say, if thou art capable of judging! 5 Who hath determined its measure, if thou knowest it, Or who hath stretched the measuring line over it? 6 Upon what are the bases of its pillars sunk in, Or who hath laid its corner-stone, 7 When the morning stars sang together And all the sons of God shouted for joy? The examination begins similarly to Job 15:7. In opposition to the censurer of God as such the friends were right, although only negatively, since their conduct was based on self-delusion, as though they were in possession of the key to the mystery of the divine government of the world. ידע בּינה signifies to understand how to judge, to possess a competent understanding, Ch1 12:32; Ch2 2:12, or (ידע taken not in the sense of novisse, but cognoscere) to appropriate to one's self, Pro 4:1; Isa 29:24. כּי, Job 38:5, interchanges with אם (comp. Job 38:18), for כּי תדע signifies: suppose that thou knowest it, and this si forte scias is almost equivalent to an forte scis, Pro 30:4. The founding of the earth is likened altogether to that of a building constructed by man. The question: upon what are the bases of its pillars or foundations sunk (טבע, Arab. ṭb‛, according to its radical signification, to press with something flat upon something, comp. Arab. ṭbq, to lay two flat things on one another, then both to form or stamp by pressure, and to press into soft pliant stuff, or let down into, immergere, or to sink into, immergi), points to the fact of the earth hanging free in space, Job 26:7. Then no human being was present, for man was not yet created; the angels, however, beheld with rejoicing the founding of the place of the future human family, and the mighty acts of God in accordance with the decree of His love (as at the…\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: Hiob 38,4 (GERSCH)\nText: „Wo warst du, als ich den Grund der Erde legte? Sage an, wenn du es weißt!“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- Psalmen 104,5: „Er hat die Erde auf ihre Grundfesten gestützt, daß sie nimmermehr wanken wird.“\n- Hebräer 1,10: „Und: »Du, Herr, hast im Anfang die Erde gegründet, und die Himmel sind deiner Hände Werk.“\n- Sprüche 30,4: „Wer stieg zum Himmel empor und fuhr herab? Wer faßte den Wind in seine Fäuste? Wer band die Wasser in ein Kleid? Wer bestimmte alle Enden der Erde? Wie heißt er und wie heißt sein Sohn? Weißt du das?“\n- Hebräer 1,2: „welchen er zum Erben von allem eingesetzt, durch welchen er auch die Weltzeiten gemacht hat;“\n- Psalmen 102,25: „Ich spreche: Mein Gott, nimm mich nicht weg in der Hälfte meiner Tage! Deine Jahre währen für und für.“\n- 1. Mose 1,1: „Im Anfang schuf Gott den Himmel und die Erde.“\n- Sprüche 8,22: „Der HERR besaß mich am Anfang seiner Wege, ehe er etwas machte, vor aller Zeit.“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- אֵיפֹה (ʼêyphôh) H375\n  Bedeutung: what place?; also (of time) when?; or (of means) how?\n  Wurzel: from H335 (אַי) and H6311 (פֹּה);\n- יָסַד (yâçad) H3245\n  Bedeutung: to set (literally or figuratively); intensively, to found; reflexively, to sit down together, i.e. settle, consult\n  Wurzel: a primitive root;\n- אֶרֶץ (ʼerets) H776\n  Bedeutung: the earth (at large, or partitively a land)\n  Wurzel: from an unused root probably meaning to be firm;\n- נָגַד (nâgad) H5046\n  Bedeutung: properly, to front, i.e. stand boldly out opposite; by implication (causatively), to manifest; figuratively, to announce (always by word of mouth to one present); specifically, to expose, predict, explain, praise\n  Wurzel: a primitive root;\n- יָדַע (yâdaʻ) H3045\n  Bedeutung: to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)\n  Wurzel: a primitive root;\n- בִּינָה (bîynâh) H998\n  Bedeutung: understanding\n  Wurzel: from H995 (בִּין);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:matthew-henry]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 4]\nFor the humbling of Job, God here shows him his ignorance even concerning the earth and the sea. Though so near, though so bulky, yet he could give no account of their origination, much less of heaven above or hell beneath, which are at such a distance, or of the several parts of matter which are so minute, and then, least of all, of the divine counsels. I. Concerning the founding of the earth. \"If he have such a mighty insight, as he pretends to have, into the counsels of God, let him give some account of the earth he goes upon, which is given to the children of men.\" 1. Let him tell where he was when this lower world was made, and whether he was advising of assisting in that wonderful work (Job 38:4): \"Where wast thou when I laid the foundations of the earth? Thy pretensions are high; canst thou pretend to his? Wast thou present when the world was made?\" See here, (1.) The greatness and glory of God: I laid the foundations of the earth. This proves him to be the only living and true God, and a God of power (Isa 40:21, Jer 10:11, Jer 10:12), and encourages us to trust in him at all times, Isa 51:13, Isa 51:16. (2.) The meanness and contemptibleness of man: \"Where wast thou then? Thou that hast made such a figure among the children of the east, and settest up for an oracle, and a judge of the divine counsels, where was thou when the foundations of the earth were laid?\" So far were we from having any hand in the creation of the world, which might entitle us to a dominion in it, or so much as being witnesses of it, by which we might have gained an insight into it, that we were not then in being. The first man was not, much less were we. It is the honour of Christ that he was present when this was done (Pro 8:22, etc., Joh 1:1, Joh 1:2); but we are of yesterday and know no…\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 4]\nTo understand the cause of things, man should have been present at their origin. The finite creature cannot fathom the infinite wisdom of the Creator (Job 28:12; Job 15:7-8). hast--\"knowest.\" understanding-- (Pro 4:1).\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 4]\nWhere wast thou when I laid the foundations of the earth? - Thou hast a limited and derived being; thou art only of yesterday; what canst thou know? Didst thou see me create the world?\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 4]\nWhere wast thou when I laid the foundations of the earth?.... The earth has foundations, and such firm ones that it cannot be moved; but what are they, since it is hung in the air on nothing! No other than the power and will of God, who laid these foundations, and the Son of God, who has created and upholds all things by the word of his power, Hebrews 1:3. Where was Job then? In a state of nothingness, a mere nonentity: he was not present when this amazing work of nature was done, and saw not how the Lord went about it; and yet takes upon him to dive into the secret works and ways of Providence, for which he is rebuked by this question and the following; declare, if thou hast understanding: Job had the understanding of a man in things natural and civil, and of a good man in things spiritual and divine; but he had no understanding of this, of what he is questioned about; could not declare in what place he was, and where he stood, when the earth was founded.\n\n[Belegschlüssel: keil-delitzsch | Keil-Delitzsch Old Testament Commentary, zu Vers 4]\n4 Where wast thou when I established the earth? Say, if thou art capable of judging! 5 Who hath determined its measure, if thou knowest it, Or who hath stretched the measuring line over it? 6 Upon what are the bases of its pillars sunk in, Or who hath laid its corner-stone, 7 When the morning stars sang together And all the sons of God shouted for joy? The examination begins similarly to Job 15:7. In opposition to the censurer of God as such the friends were right, although only negatively, since their conduct was based on self-delusion, as though they were in possession of the key to the mystery of the divine government of the world. ידע בּינה signifies to understand how to judge, to possess a competent understanding, Ch1 12:32; Ch2 2:12, or (ידע taken not in the sense of novisse, but cognoscere) to appropriate to one's self, Pro 4:1; Isa 29:24. כּי, Job 38:5, interchanges with אם (comp. Job 38:18), for כּי תדע signifies: suppose that thou knowest it, and this si forte scias is almost equivalent to an forte scis, Pro 30:4. The founding of the earth is likened altogether to that of a building constructed by man. The question: upon what are the bases of its pillars or foundations sunk (טבע, Arab. ṭb‛, according to its radical signification, to press with something flat upon something, comp. Arab. ṭbq, to lay two flat things on one another, then both to form or stamp by pressure, and to press into soft pliant stuff, or let down into, immergere, or to sink into, immergi), points to the fact of the earth hanging free in space, Job 26:7. Then no human being was present, for man was not yet created; the angels, however, beheld with rejoicing the founding of the place of the future human family, and the mighty acts of God in accordance with the decree of His love (as at the…\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:19:23", "label": "Psalm 23 (Kapitel)", "why": "chapter: poetry, famous", "verse_text": "1 Ein Psalm Davids. Der HERR ist mein Hirte; mir wird nichts mangeln.\n2 Er weidet mich auf grünen Auen und führt mich zu stillen Wassern.\n3 Er erquickt meine Seele, er führt mich auf rechter Straße um seines Namens willen.\n4 Und ob ich schon wanderte im finstern Todestal, fürchte ich kein Unglück; denn du bist bei mir, dein Stecken und dein Stab, die trösten mich!\n5 Du bereitest vor mir einen Tisch angesichts meiner Feinde; du hast mein Haupt mit Öl gesalbt, mein Becher fließt über.\n6 Nur Güte und Gnade werden mir folgen mein Leben lang, und ich werde bleiben im Hause des HERRN immerdar.", "user_message_en": "Chapter: Psalmen 23 (GERSCH) — 6 verses\nFull text:\n1. Ein Psalm Davids. Der HERR ist mein Hirte; mir wird nichts mangeln.\n2. Er weidet mich auf grünen Auen und führt mich zu stillen Wassern.\n3. Er erquickt meine Seele, er führt mich auf rechter Straße um seines Namens willen.\n4. Und ob ich schon wanderte im finstern Todestal, fürchte ich kein Unglück; denn du bist bei mir, dein Stecken und dein Stab, die trösten mich!\n5. Du bereitest vor mir einen Tisch angesichts meiner Feinde; du hast mein Haupt mit Öl gesalbt, mein Becher fließt über.\n6. Nur Güte und Gnade werden mir folgen mein Leben lang, und ich werde bleiben im Hause des HERRN immerdar.\nOutput locale: de\n\nCross-references (community-ranked, anchored on verse 1 — mention the 1–2 most striking by chapter+verse where it helps; don't list them):\n\n- Philipper 4:19: \"Mein Gott aber befriedige alle eure Bedürfnisse nach seinem Reichtum in Herrlichkeit, in Christus Jesus!\"\n- Johannes 10:11: \"Ich bin der gute Hirt; der gute Hirt läßt sein Leben für die Schafe.\"\n- Jesaja 40:11: \"Er wird seine Herde weiden wie ein Hirte; in seinen Arm wird er die Lämmer nehmen und sie an seinem Busen tragen; die Schafmütter wird er sorgsam führen.\"\n- Johannes 10:14: \"Ich bin der gute Hirt und kenne die Meinen, und die Meinen kennen mich,\"\n- Offenbarung 7:17: \"denn das Lamm, das inmitten des Thrones ist, wird sie weiden und sie leiten zu Wasserquellen des Lebens, und Gott wird abwischen alle Tränen von ihren Augen.\"\n- Matthäus 6:33: \"Trachtet aber zuerst nach dem Reiche Gottes und nach seiner Gerechtigkeit, so wird euch solches alles hinzugelegt werden.\"\n- 1. Petrus 2:25: \"Denn ihr waret »wie irrende Schafe«, nun aber seid ihr bekehrt zu dem Hirten und Hüter eurer Seelen.\"\n- 1. Petrus 5:4: \"So werdet ihr, wenn der Oberhirt erscheint, den unverwelklichen Ehrenkranz davontragen!\"\n- Psalmen 84:11: \"Denn ein Tag in deinen Vorhöfen ist besser als sonst tausend; ich will lieber an der Schwelle stehen in meines Gottes Haus, als wohnen in der Gottlosen Hütten!\"\n- Römer 8:32: \"Welcher sogar seines eigenen Sohnes nicht verschont, sondern ihn für uns alle dahingegeben hat, wie sollte er uns mit ihm nicht auch alles schenken?\"\n\nStrong's breakdown of key original-language words sampled across the chapter (cite key: strongs). GROUND your ORIGINAL_LANGUAGE section in these — quote these lemmas, transliterations, and Strong's numbers accurately and say which verse each is from; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\nVerse 1:\n- מִזְמוֹר (mizmôwr) H4210\n  meaning: properly, instrumental music; by implication, a poem set to notes\n  root: from H2167 (זָמַר);\n- דָּוִד (Dâvid) H1732\n  meaning: David, the youngest son of Jesse\n  root: rarely (fully); דָּוִיד; from the same as H1730 (דּוֹד); loving;\n- יְהֹוָה (Yᵉhôvâh) H3068\n  meaning: Jehovah, Jewish national name of God\n  root: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- רָעָה (râʻâh) H7462\n  meaning: to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively); generally to rule; by extension, to associate with (as a friend)\n  root: a primitive root;\n- חָסֵר (châçêr) H2637\n  meaning: to lack; by implication, to fail, want, lessen\n  root: a primitive root;\n\nVerse 2:\n- רָבַץ (râbats) H7257\n  meaning: to crouch (on all four legs folded, like a recumbent animal); be implication, to recline, repose, brood, lurk, imbed\n  root: a primitive root;\n- דֶּשֶׁא (desheʼ) H1877\n  meaning: a sprout; by analogy, grass\n  root: from H1876 (דָּשָׁא);\n- נָאָה (nâʼâh) H4999\n  meaning: a home; figuratively, a pasture\n  root: from H4998 (נָאָה);\n- נָהַל (nâhal) H5095\n  meaning: properly, to run with asparkle, i.e. flow; hence (transitively), to conduct, and (by inference) to protect, sustain\n  root: a primitive root;\n- מְנוּחָה (mᵉnûwchâh) H4496\n  meaning: repose or (adverbially) peacefully; figuratively, consolation (specifically, matrimony); hence (concretely) an abode\n  root: or מְנֻחָה; feminine of H4495 (מָנוֹחַ);\n- מַיִם (mayim) H4325\n  meaning: water; figuratively, juice; by euphemism, urine, semen\n  root: dual of a primitive noun (but used in a singular sense);\n\nVerse 3:\n- שׁוּב (shûwb) H7725\n  meaning: to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again\n  root: a primitive root;\n- נֶפֶשׁ (nephesh) H5315\n  meaning: properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental)\n  root: from H5314 (נָפַשׁ);\n- נָחָה (nâchâh) H5148\n  meaning: to guide; by implication, to transport (into exile, or as colonists)\n  root: a primitive root;\n- מַעְגָּל (maʻgâl) H4570\n  meaning: a track (literally or figuratively); also a rampart (as circular)\n  root: or feminine מַעְגָּלָה; from the same as H5696 (עָגֹל);\n- צֶדֶק (tsedeq) H6664\n  meaning: the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity\n  root: from H6663 (צָדַק);\n- שֵׁם (shêm) H8034\n  meaning: an appellation, as amark or memorial of individuality; by implication honor, authority, character\n  root: a primitive word (perhaps rather from through the idea of definite and conspicuous position; compare H8064 (שָׁמַיִם));\n\nVerse 4:\n- יָלַךְ (yâlak) H3212\n  meaning: to walk (literally or figuratively); causatively, to carry (in various senses)\n  root: a primitive root (compare H1980 (הָלַךְ));\n- גַּיְא (gayʼ) H1516\n  meaning: a gorge (from its lofty sides; hence, narrow, but not a gully or winter-torrent)\n  root: or (shortened) גַּי; probably (by transmutation) from the same root as H1466 (גֵּוָה) (abbreviated);\n- צַלְמָוֶת (tsalmâveth) H6757\n  meaning: shade of death, i.e. the grave (figuratively, calamity)\n  root: from H6738 (צֵל) and H4194 (מָוֶת);\n- יָרֵא (yârêʼ) H3372\n  meaning: to fear; morally, to revere; caus. to frighten\n  root: a primitive root;\n- רַע (raʻ) H7451\n  meaning: bad or (as noun) evil (natural or moral)\n  root: from H7489 (רָעַע);\n- שֵׁבֶט (shêbeṭ) H7626\n  meaning: a scion, i.e. (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan\n  root: from an unused root probably meaning to branch off;\n- מִשְׁעֵנָה (mishʻênâh) H4938\n  meaning: support (abstractly), i.e. (figuratively) sustenance or (concretely) a walking-stick\n  root: or מִשְׁעֶנֶת; feminine of H4937 (מִשְׁעֵן);\n- נָחַם (nâcham) H5162\n  meaning: properly, to sigh, i.e. breathe strongly; by implication, to be sorry, i.e. (in a favorable sense) to pity, console or (reflexively) rue; or (unfavorably) to avenge (oneself)\n  root: a primitive root;\n\nVerse 5:\n- עָרַךְ (ʻârak) H6186\n  meaning: to set in a row, i.e. arrange, put in order (in a very wide variety of applications)\n  root: a primitive root;\n- שֻׁלְחָן (shulchân) H7979\n  meaning: a table (as spread out); by implication, a meal\n  root: from H7971 (שָׁלַח);\n- פָּנִים (pânîym) H6440\n  meaning: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)\n  root: plural (but always as singular) of an unused noun פָּנֶה; from H6437 (פָּנָה));\n- צָרַר (tsârar) H6887\n  meaning: to cramp, literally or figuratively, transitive or intransitive\n  root: a primitive root;\n- דָּשֵׁן (dâshên) H1878\n  meaning: to be fat; transitively, to fatten (or regard as fat); specifically to anoint; figuratively, to satisfy;  to remove (fat) ashes (of sacrifices)\n  root: a primitive root; also denominatively (from H1880 (דֶּשֶׁן))\n- רֹאשׁ (rôʼsh) H7218\n  meaning: the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itc.)\n  root: from an unused root apparently meaning to shake;\n- שֶׁמֶן (shemen) H8081\n  meaning: grease, especially liquid (as from the olive, often perfumed); figuratively, richness\n  root: from H8080 (שָׁמַן);\n- כּוֹס (kôwç) H3563\n  meaning: a cup (as a container), often figuratively, a lot (as if a potion); also some unclean bird, probably an owl (perhaps from the cup-like cavity of its eye)\n  root: from an unused root meaning to hold together;\n- רְוָיָה (rᵉvâyâh) H7310\n  meaning: satisfaction\n  root: from H7301 (רָוָה);\n\nVerse 6:\n- טוֹב (ṭôwb) H2896\n  meaning: good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good or good thing, a good man or woman; the good, goods or good things, good men or women), also as an adverb (well)\n  root: from H2895 (טוֹב);\n- חֵסֵד (chêçêd) H2617\n  meaning: kindness; by implication (towards God) piety; rarely (by opposition) reproof, or (subject.) beauty\n  root: from H2616 (חָסַד);\n- רָדַף (râdaph) H7291\n  meaning: to run after (usually with hostile intent; figuratively (of time) gone by)\n  root: a primitive root;\n- יוֹם (yôwm) H3117\n  meaning: a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)\n  root: from an unused root meaning to be hot;\n- חַי (chay) H2416\n  meaning: alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figuratively\n  root: from H2421 (חָיָה);\n- יָשַׁב (yâshab) H3427\n  meaning: properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry\n  root: a primitive root;\n- בַּיִת (bayith) H1004\n  meaning: a house (in the greatest variation of applications, especially family, etc.)\n  root: probably from H1129 (בָּנָה) abbreviated;\n- יְהֹוָה (Yᵉhôvâh) H3068\n  meaning: Jehovah, Jewish national name of God\n  root: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- אֹרֶךְ (ʼôrek) H753\n  meaning: length\n  root: from H748 (אָרַךְ);\n\nWhat trusted Christian teachers and preachers say about this chapter, gathered from the web (let it sharpen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:tyndale]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: tyndale — Tyndale Open Study Notes, on verse 1]\nPss 23–28 These psalms develop the importance of integrity (25:4-7, 12-14, 21; 26:6, 11; 27:7-12), God’s shepherding care (23:1; 28:9), God’s guidance (23:2-3; 25:5; 27:11), God’s goodness (23:6; 25:7-8; 27:13), and living in his house (23:6; 26:8; 27:4, 8). Ps 23 This psalm of trust and confidence in the Lord has been a favorite of God’s people for generations. It expresses assurance of God’s presence in the midst of adversity. It evokes images of the Good Shepherd (23:1-3; see Ezek 34:12; John 10:11) and of the messianic banquet (Ps 23:5-6; see Isa 25:6; Rev 19:9). 23:1-3 People in the ancient Near East commonly viewed their rulers as shepherds. 23:1 The Lord promises to take care of his children (34:9-10; Isa 51:14). He demonstrated this ability to Israel in the wilderness (Deut 2:7) and in the Promised Land (Deut 8:9).\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 1]\nFrom three very comfortable premises David, in this psalm, draws three very comfortable conclusions, and teaches us to do so too. We are saved by hope, and that hope will not make us ashamed, because it is well grounded. It is the duty of Christians to encourage themselves in the Lord their God; and we are here directed to take that encouragement both from the relation wherein he stands to us and from the experience we have had of his goodness according to that relation. I. From God's being his shepherd he infers that he shall not want anything that is good for him, Psa 23:1. See here, 1. The great care that God takes of believers. He is their shepherd, and they may call him so. Time was when David was himself a shepherd; he was taken from following the ewes great with young (Psa 78:70, Psa 78:71), and so he knew by experience the cares and tender affections of a good shepherd towards his flock. He remembered what need they had of a shepherd, and what a kindness it was to them to have one that was skilful and faithful; he once ventured his life to rescue a lamb. By this therefore he illustrates God's care of his people; and to this our Saviour seems to refer when he says, I am the shepherd of the sheep; the good shepherd, Joh 10:11. He that is the shepherd of Israel, of the whole church in general (Psa 80:1), is the shepherd of every particular believer; the meanest is not below his cognizance, Isa 40:11. He takes them into his fold, and then takes care of them, protects them, and provides for them, with more care and constancy than a shepherd can, that makes it his business to keep the flock. If God be as a shepherd to us, we must be as sheep, inoffensive, meek, and quiet, silent before the shearers, nay, and before the butcher too, useful and sociable; we must know th…\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 1]\nUnder a metaphor borrowed from scenes of pastoral life, with which David was familiar, he describes God's providential care in providing refreshment, guidance, protection, and abundance, and so affording grounds of confidence in His perpetual favor. (Psa 23:1-6) Christ's relation to His people is often represented by the figure of a shepherd (Joh 10:14; Heb 13:20; Pe1 2:25; Pe1 5:4), and therefore the opinion that He is the Lord here so described, and in Gen 48:15; Psa 80:1; Isa 40:11, is not without some good reason.\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 1]\nThe Lord is my shepherd,.... This is to be understood not of Jehovah the Father, and of his feeding the people of Israel in the wilderness, as the Targum paraphrases it, though the character of a shepherd is sometimes given to him, Psalm 77:20; but of Jehovah the Son, to whom it is most frequently ascribed, Genesis 49:24. This office he was called and appointed to by his Father, and which through his condescending grace he undertook to execute, and for which he is abundantly qualified; being omniscient, and so knows all his sheep and their maladies, where to find them, what is their case, and what is to be done for them; and being omnipotent, he can do everything proper for them; and having all power in heaven and in earth, can protect, defend, and save them; and all the treasures of wisdom and knowledge being in him, he can guide and direct them in the best manner; wherefore he is called the great shepherd, and the chief shepherd, and the good shepherd. David calls him \"my shepherd\"; Christ having a right unto him, as he has to all the sheep of God, by virtue of his Father's gift, his own purchase, and the power of his grace; and as owning him as such, and yielding subjection to him, following him as the sheep of Christ do wheresoever he goes; and also as expressing his faith of interest in him, affection for him, and joy because of him: and from thence comfortably concludes, I shall not want; not anything, as the Targum and Aben Ezra interpret it; not any temporal good thing, as none of Christ's sheep do, that he in his wisdom sees proper and convenient for them; nor any spiritual good things, since a fulness of them is in him, out of which all their wants are supplied; they cannot want food, for by him they go in and out and find pasture; in him their bread is given…\n\n[cite key: keil-delitzsch — Keil-Delitzsch Old Testament Commentary, on verse 1]\nThe poet calls Jahve רעי, as He who uniformly and graciously provides for and guides him and all who are His. Later prophecy announces the visible appearing of this Shepherd, Isa 40:11, Eze 34:23, and other passages. If this has taken place, the רעי ה from the mouth of man finds its cordial response in the words ἐγὼ εἰμὶ ὁ ποιμὴν ὁ καλός. He who has Jahve, the possessor of all things, himself has all things, he lacks nothing; viz., כּ־טוב, whatever is good in itself and would be good for him, Psa 34:11; Psa 84:12. נאות דּשׁא are the pastures of fresh and tender grass, where one lies at ease, and rest and enjoyment are combined. נאה (נוה), according to its primary meaning, is a resting-or dwelling-place, specifically an oasis, i.e., a verdant spot in the desert. מי מנוּחת are waters, where the weary finds a most pleasant resting-place (according to Hitzig, it is a plural brought in by the plural of the governing word, but it is at any rate a superlative plural), and can at the same time refresh himself. נהל is suited to this as being a pastoral word used of gentle leading, and more especially of guiding the herds to the watering-places, just as הרבּיץ is used of making them to rest, especially at noon-tide, Sol 1:7; cf. ὁδηγεῖν, Rev 7:17. שׁובב נפשׁ (elsewhere השׁיב) signifies to bring back the soul that is as it were flown away, so that it comes to itself again, therefore to impart new life, recreare. This He does to the soul, by causing it amidst the dryness and heat of temptation and trouble, to taste the very essence of life which refreshes and strengthens it. The Hiph. הנחה (Arabic: to put on one side, as perhaps in Job 12:23) is, as in Psa 143:10 the intensive of נחה (Ps 77:21). The poet glories that Jahve leads him carefully and without risk or wandering…\n\nProduce the deep-dive on the WHOLE CHAPTER now, using ONLY the seven tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Kapitel: Psalmen 23 (GERSCH), 6 Verse\nVolltext:\n1 Ein Psalm Davids. Der HERR ist mein Hirte; mir wird nichts mangeln.\n2 Er weidet mich auf grünen Auen und führt mich zu stillen Wassern.\n3 Er erquickt meine Seele, er führt mich auf rechter Straße um seines Namens willen.\n4 Und ob ich schon wanderte im finstern Todestal, fürchte ich kein Unglück; denn du bist bei mir, dein Stecken und dein Stab, die trösten mich!\n5 Du bereitest vor mir einen Tisch angesichts meiner Feinde; du hast mein Haupt mit Öl gesalbt, mein Becher fließt über.\n6 Nur Güte und Gnade werden mir folgen mein Leben lang, und ich werde bleiben im Hause des HERRN immerdar.\n\nQuerverweise (von der Community gewichtet, verankert an Vers 1; nenne die ein, zwei eindrücklichsten mit Kapitel und Vers, wo es hilft, aber zähl sie nicht auf):\n\n- Philipper 4,19: „Mein Gott aber befriedige alle eure Bedürfnisse nach seinem Reichtum in Herrlichkeit, in Christus Jesus!“\n- Johannes 10,11: „Ich bin der gute Hirt; der gute Hirt läßt sein Leben für die Schafe.“\n- Jesaja 40,11: „Er wird seine Herde weiden wie ein Hirte; in seinen Arm wird er die Lämmer nehmen und sie an seinem Busen tragen; die Schafmütter wird er sorgsam führen.“\n- Johannes 10,14: „Ich bin der gute Hirt und kenne die Meinen, und die Meinen kennen mich,“\n- Offenbarung 7,17: „denn das Lamm, das inmitten des Thrones ist, wird sie weiden und sie leiten zu Wasserquellen des Lebens, und Gott wird abwischen alle Tränen von ihren Augen.“\n- Matthäus 6,33: „Trachtet aber zuerst nach dem Reiche Gottes und nach seiner Gerechtigkeit, so wird euch solches alles hinzugelegt werden.“\n- 1. Petrus 2,25: „Denn ihr waret »wie irrende Schafe«, nun aber seid ihr bekehrt zu dem Hirten und Hüter eurer Seelen.“\n- 1. Petrus 5,4: „So werdet ihr, wenn der Oberhirt erscheint, den unverwelklichen Ehrenkranz davontragen!“\n- Psalmen 84,11: „Denn ein Tag in deinen Vorhöfen ist besser als sonst tausend; ich will lieber an der Schwelle stehen in meines Gottes Haus, als wohnen in der Gottlosen Hütten!“\n- Römer 8,32: „Welcher sogar seines eigenen Sohnes nicht verschont, sondern ihn für uns alle dahingegeben hat, wie sollte er uns mit ihm nicht auch alles schenken?“\n\nStrong's-Aufschlüsselung wichtiger Wörter der Ursprache, quer durch das Kapitel ausgewählt (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder, sag, aus welchem Vers jedes Wort stammt, und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\nVers 1:\n- מִזְמוֹר (mizmôwr) H4210\n  Bedeutung: properly, instrumental music; by implication, a poem set to notes\n  Wurzel: from H2167 (זָמַר);\n- דָּוִד (Dâvid) H1732\n  Bedeutung: David, the youngest son of Jesse\n  Wurzel: rarely (fully); דָּוִיד; from the same as H1730 (דּוֹד); loving;\n- יְהֹוָה (Yᵉhôvâh) H3068\n  Bedeutung: Jehovah, Jewish national name of God\n  Wurzel: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- רָעָה (râʻâh) H7462\n  Bedeutung: to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively); generally to rule; by extension, to associate with (as a friend)\n  Wurzel: a primitive root;\n- חָסֵר (châçêr) H2637\n  Bedeutung: to lack; by implication, to fail, want, lessen\n  Wurzel: a primitive root;\n\nVers 2:\n- רָבַץ (râbats) H7257\n  Bedeutung: to crouch (on all four legs folded, like a recumbent animal); be implication, to recline, repose, brood, lurk, imbed\n  Wurzel: a primitive root;\n- דֶּשֶׁא (desheʼ) H1877\n  Bedeutung: a sprout; by analogy, grass\n  Wurzel: from H1876 (דָּשָׁא);\n- נָאָה (nâʼâh) H4999\n  Bedeutung: a home; figuratively, a pasture\n  Wurzel: from H4998 (נָאָה);\n- נָהַל (nâhal) H5095\n  Bedeutung: properly, to run with asparkle, i.e. flow; hence (transitively), to conduct, and (by inference) to protect, sustain\n  Wurzel: a primitive root;\n- מְנוּחָה (mᵉnûwchâh) H4496\n  Bedeutung: repose or (adverbially) peacefully; figuratively, consolation (specifically, matrimony); hence (concretely) an abode\n  Wurzel: or מְנֻחָה; feminine of H4495 (מָנוֹחַ);\n- מַיִם (mayim) H4325\n  Bedeutung: water; figuratively, juice; by euphemism, urine, semen\n  Wurzel: dual of a primitive noun (but used in a singular sense);\n\nVers 3:\n- שׁוּב (shûwb) H7725\n  Bedeutung: to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again\n  Wurzel: a primitive root;\n- נֶפֶשׁ (nephesh) H5315\n  Bedeutung: properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental)\n  Wurzel: from H5314 (נָפַשׁ);\n- נָחָה (nâchâh) H5148\n  Bedeutung: to guide; by implication, to transport (into exile, or as colonists)\n  Wurzel: a primitive root;\n- מַעְגָּל (maʻgâl) H4570\n  Bedeutung: a track (literally or figuratively); also a rampart (as circular)\n  Wurzel: or feminine מַעְגָּלָה; from the same as H5696 (עָגֹל);\n- צֶדֶק (tsedeq) H6664\n  Bedeutung: the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity\n  Wurzel: from H6663 (צָדַק);\n- שֵׁם (shêm) H8034\n  Bedeutung: an appellation, as amark or memorial of individuality; by implication honor, authority, character\n  Wurzel: a primitive word (perhaps rather from through the idea of definite and conspicuous position; compare H8064 (שָׁמַיִם));\n\nVers 4:\n- יָלַךְ (yâlak) H3212\n  Bedeutung: to walk (literally or figuratively); causatively, to carry (in various senses)\n  Wurzel: a primitive root (compare H1980 (הָלַךְ));\n- גַּיְא (gayʼ) H1516\n  Bedeutung: a gorge (from its lofty sides; hence, narrow, but not a gully or winter-torrent)\n  Wurzel: or (shortened) גַּי; probably (by transmutation) from the same root as H1466 (גֵּוָה) (abbreviated);\n- צַלְמָוֶת (tsalmâveth) H6757\n  Bedeutung: shade of death, i.e. the grave (figuratively, calamity)\n  Wurzel: from H6738 (צֵל) and H4194 (מָוֶת);\n- יָרֵא (yârêʼ) H3372\n  Bedeutung: to fear; morally, to revere; caus. to frighten\n  Wurzel: a primitive root;\n- רַע (raʻ) H7451\n  Bedeutung: bad or (as noun) evil (natural or moral)\n  Wurzel: from H7489 (רָעַע);\n- שֵׁבֶט (shêbeṭ) H7626\n  Bedeutung: a scion, i.e. (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan\n  Wurzel: from an unused root probably meaning to branch off;\n- מִשְׁעֵנָה (mishʻênâh) H4938\n  Bedeutung: support (abstractly), i.e. (figuratively) sustenance or (concretely) a walking-stick\n  Wurzel: or מִשְׁעֶנֶת; feminine of H4937 (מִשְׁעֵן);\n- נָחַם (nâcham) H5162\n  Bedeutung: properly, to sigh, i.e. breathe strongly; by implication, to be sorry, i.e. (in a favorable sense) to pity, console or (reflexively) rue; or (unfavorably) to avenge (oneself)\n  Wurzel: a primitive root;\n\nVers 5:\n- עָרַךְ (ʻârak) H6186\n  Bedeutung: to set in a row, i.e. arrange, put in order (in a very wide variety of applications)\n  Wurzel: a primitive root;\n- שֻׁלְחָן (shulchân) H7979\n  Bedeutung: a table (as spread out); by implication, a meal\n  Wurzel: from H7971 (שָׁלַח);\n- פָּנִים (pânîym) H6440\n  Bedeutung: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)\n  Wurzel: plural (but always as singular) of an unused noun פָּנֶה; from H6437 (פָּנָה));\n- צָרַר (tsârar) H6887\n  Bedeutung: to cramp, literally or figuratively, transitive or intransitive\n  Wurzel: a primitive root;\n- דָּשֵׁן (dâshên) H1878\n  Bedeutung: to be fat; transitively, to fatten (or regard as fat); specifically to anoint; figuratively, to satisfy;  to remove (fat) ashes (of sacrifices)\n  Wurzel: a primitive root; also denominatively (from H1880 (דֶּשֶׁן))\n- רֹאשׁ (rôʼsh) H7218\n  Bedeutung: the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itc.)\n  Wurzel: from an unused root apparently meaning to shake;\n- שֶׁמֶן (shemen) H8081\n  Bedeutung: grease, especially liquid (as from the olive, often perfumed); figuratively, richness\n  Wurzel: from H8080 (שָׁמַן);\n- כּוֹס (kôwç) H3563\n  Bedeutung: a cup (as a container), often figuratively, a lot (as if a potion); also some unclean bird, probably an owl (perhaps from the cup-like cavity of its eye)\n  Wurzel: from an unused root meaning to hold together;\n- רְוָיָה (rᵉvâyâh) H7310\n  Bedeutung: satisfaction\n  Wurzel: from H7301 (רָוָה);\n\nVers 6:\n- טוֹב (ṭôwb) H2896\n  Bedeutung: good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good or good thing, a good man or woman; the good, goods or good things, good men or women), also as an adverb (well)\n  Wurzel: from H2895 (טוֹב);\n- חֵסֵד (chêçêd) H2617\n  Bedeutung: kindness; by implication (towards God) piety; rarely (by opposition) reproof, or (subject.) beauty\n  Wurzel: from H2616 (חָסַד);\n- רָדַף (râdaph) H7291\n  Bedeutung: to run after (usually with hostile intent; figuratively (of time) gone by)\n  Wurzel: a primitive root;\n- יוֹם (yôwm) H3117\n  Bedeutung: a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)\n  Wurzel: from an unused root meaning to be hot;\n- חַי (chay) H2416\n  Bedeutung: alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figuratively\n  Wurzel: from H2421 (חָיָה);\n- יָשַׁב (yâshab) H3427\n  Bedeutung: properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry\n  Wurzel: a primitive root;\n- בַּיִת (bayith) H1004\n  Bedeutung: a house (in the greatest variation of applications, especially family, etc.)\n  Wurzel: probably from H1129 (בָּנָה) abbreviated;\n- יְהֹוָה (Yᵉhôvâh) H3068\n  Bedeutung: Jehovah, Jewish national name of God\n  Wurzel: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- אֹרֶךְ (ʼôrek) H753\n  Bedeutung: length\n  Wurzel: from H748 (אָרַךְ);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:tyndale]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: tyndale | Tyndale Open Study Notes, zu Vers 1]\nPss 23–28 These psalms develop the importance of integrity (25:4-7, 12-14, 21; 26:6, 11; 27:7-12), God’s shepherding care (23:1; 28:9), God’s guidance (23:2-3; 25:5; 27:11), God’s goodness (23:6; 25:7-8; 27:13), and living in his house (23:6; 26:8; 27:4, 8). Ps 23 This psalm of trust and confidence in the Lord has been a favorite of God’s people for generations. It expresses assurance of God’s presence in the midst of adversity. It evokes images of the Good Shepherd (23:1-3; see Ezek 34:12; John 10:11) and of the messianic banquet (Ps 23:5-6; see Isa 25:6; Rev 19:9). 23:1-3 People in the ancient Near East commonly viewed their rulers as shepherds. 23:1 The Lord promises to take care of his children (34:9-10; Isa 51:14). He demonstrated this ability to Israel in the wilderness (Deut 2:7) and in the Promised Land (Deut 8:9).\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 1]\nFrom three very comfortable premises David, in this psalm, draws three very comfortable conclusions, and teaches us to do so too. We are saved by hope, and that hope will not make us ashamed, because it is well grounded. It is the duty of Christians to encourage themselves in the Lord their God; and we are here directed to take that encouragement both from the relation wherein he stands to us and from the experience we have had of his goodness according to that relation. I. From God's being his shepherd he infers that he shall not want anything that is good for him, Psa 23:1. See here, 1. The great care that God takes of believers. He is their shepherd, and they may call him so. Time was when David was himself a shepherd; he was taken from following the ewes great with young (Psa 78:70, Psa 78:71), and so he knew by experience the cares and tender affections of a good shepherd towards his flock. He remembered what need they had of a shepherd, and what a kindness it was to them to have one that was skilful and faithful; he once ventured his life to rescue a lamb. By this therefore he illustrates God's care of his people; and to this our Saviour seems to refer when he says, I am the shepherd of the sheep; the good shepherd, Joh 10:11. He that is the shepherd of Israel, of the whole church in general (Psa 80:1), is the shepherd of every particular believer; the meanest is not below his cognizance, Isa 40:11. He takes them into his fold, and then takes care of them, protects them, and provides for them, with more care and constancy than a shepherd can, that makes it his business to keep the flock. If God be as a shepherd to us, we must be as sheep, inoffensive, meek, and quiet, silent before the shearers, nay, and before the butcher too, useful and sociable; we must know th…\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 1]\nUnder a metaphor borrowed from scenes of pastoral life, with which David was familiar, he describes God's providential care in providing refreshment, guidance, protection, and abundance, and so affording grounds of confidence in His perpetual favor. (Psa 23:1-6) Christ's relation to His people is often represented by the figure of a shepherd (Joh 10:14; Heb 13:20; Pe1 2:25; Pe1 5:4), and therefore the opinion that He is the Lord here so described, and in Gen 48:15; Psa 80:1; Isa 40:11, is not without some good reason.\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 1]\nThe Lord is my shepherd,.... This is to be understood not of Jehovah the Father, and of his feeding the people of Israel in the wilderness, as the Targum paraphrases it, though the character of a shepherd is sometimes given to him, Psalm 77:20; but of Jehovah the Son, to whom it is most frequently ascribed, Genesis 49:24. This office he was called and appointed to by his Father, and which through his condescending grace he undertook to execute, and for which he is abundantly qualified; being omniscient, and so knows all his sheep and their maladies, where to find them, what is their case, and what is to be done for them; and being omnipotent, he can do everything proper for them; and having all power in heaven and in earth, can protect, defend, and save them; and all the treasures of wisdom and knowledge being in him, he can guide and direct them in the best manner; wherefore he is called the great shepherd, and the chief shepherd, and the good shepherd. David calls him \"my shepherd\"; Christ having a right unto him, as he has to all the sheep of God, by virtue of his Father's gift, his own purchase, and the power of his grace; and as owning him as such, and yielding subjection to him, following him as the sheep of Christ do wheresoever he goes; and also as expressing his faith of interest in him, affection for him, and joy because of him: and from thence comfortably concludes, I shall not want; not anything, as the Targum and Aben Ezra interpret it; not any temporal good thing, as none of Christ's sheep do, that he in his wisdom sees proper and convenient for them; nor any spiritual good things, since a fulness of them is in him, out of which all their wants are supplied; they cannot want food, for by him they go in and out and find pasture; in him their bread is given…\n\n[Belegschlüssel: keil-delitzsch | Keil-Delitzsch Old Testament Commentary, zu Vers 1]\nThe poet calls Jahve רעי, as He who uniformly and graciously provides for and guides him and all who are His. Later prophecy announces the visible appearing of this Shepherd, Isa 40:11, Eze 34:23, and other passages. If this has taken place, the רעי ה from the mouth of man finds its cordial response in the words ἐγὼ εἰμὶ ὁ ποιμὴν ὁ καλός. He who has Jahve, the possessor of all things, himself has all things, he lacks nothing; viz., כּ־טוב, whatever is good in itself and would be good for him, Psa 34:11; Psa 84:12. נאות דּשׁא are the pastures of fresh and tender grass, where one lies at ease, and rest and enjoyment are combined. נאה (נוה), according to its primary meaning, is a resting-or dwelling-place, specifically an oasis, i.e., a verdant spot in the desert. מי מנוּחת are waters, where the weary finds a most pleasant resting-place (according to Hitzig, it is a plural brought in by the plural of the governing word, but it is at any rate a superlative plural), and can at the same time refresh himself. נהל is suited to this as being a pastoral word used of gentle leading, and more especially of guiding the herds to the watering-places, just as הרבּיץ is used of making them to rest, especially at noon-tide, Sol 1:7; cf. ὁδηγεῖν, Rev 7:17. שׁובב נפשׁ (elsewhere השׁיב) signifies to bring back the soul that is as it were flown away, so that it comes to itself again, therefore to impart new life, recreare. This He does to the soul, by causing it amidst the dryness and heat of temptation and trouble, to taste the very essence of life which refreshes and strengthens it. The Hiph. הנחה (Arabic: to put on one side, as perhaps in Job 12:23) is, as in Psa 143:10 the intensive of נחה (Ps 77:21). The poet glories that Jahve leads him carefully and without risk or wandering…\n\nSchreib jetzt die Vertiefung zum GANZEN KAPITEL, NUR mit den sieben markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 20000}
{"id": "gersch:19:46:11", "label": "Psalm 46,11", "why": "versification differs from English (46:10)", "verse_text": "Seid stille und erkennet, daß ich Gott bin; ich will erhaben sein unter den Völkern, ich will erhaben sein auf Erden.", "user_message_en": "Verse: Psalmen 46:11 (GERSCH)\nText: \"Seid stille und erkennet, daß ich Gott bin; ich will erhaben sein unter den Völkern, ich will erhaben sein auf Erden.\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- Jeremia 16:19: \"O HERR, du meine Stärke, meine Burg und meine Zuflucht am Tage der Not! Zu dir werden die Heiden von den Enden der Erde kommen und sagen: Nur Betrug haben unsre Väter ererbt, nichtige Dinge, die gar nicht helfen können!\"\n- 5. Mose 33:27: \"Eine Zuflucht ist der alte Gott, und unter dir breitet er ewige Arme aus. Er hat die Feinde vor dir her gejagt und zu dir gesagt: Vertilge sie!\"\n- Psalmen 46:7: \"Die Völker tobten, die Königreiche wankten, als er seine Stimme hören ließ; und die Erde verging.\"\n- Psalmen 48:3: \"Schön erhebt sich der Berg Zion, die Freude des ganzen Landes; auf der Seite gegen Mitternacht ist die Stadt des großen Königs.\"\n- Psalmen 46:1: \"Dem Vorsänger. Von den Kindern Korahs. Auf Alamoth. Ein Lied.\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- יְהֹוָה (Yᵉhôvâh) H3068\n  meaning: Jehovah, Jewish national name of God\n  root: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- צָבָא (tsâbâʼ) H6635\n  meaning: a mass of persons (or figuratively, things), especially reg. organized forwar (an army); by implication, a campaign, literally or figuratively (specifically, hardship, worship)\n  root: or (feminine) צְבָאָה; from H6633 (צָבָא);\n- אֱלֹהִים (ʼĕlôhîym) H430\n  meaning: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative\n  root: plural of H433 (אֱלוֹהַּ);\n- יַעֲקֹב (Yaʻăqôb) H3290\n  meaning: Jaakob, the Israelitish patriarch\n  root: from H6117 (עָקַב); heel-catcher (i.e. supplanter);\n- מִשְׂגָּב (misgâb) H4869\n  meaning: defence, high fort (tower), refuge, Misgab, a place in Moab\n  root: from H7682 (שָׂגַב); properly, a cliff (or other lofty or inaccessible place); abstractly, altitude; figuratively, a refuge\n- סֶלָה (çelâh) H5542\n  meaning: suspension (of music), i.e. pause\n  root: from H5541 (סָלָה);\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:matthew-henry]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 11]\nThis psalm encourages us to hope and trust in God, and his power, and providence, and gracious presence with his church in the worst of times, and directs us to give him the glory of what he has done for us and what he will do: probably it was penned upon occasion of David's victories over the neighbouring nations (2 Sa. 8), and the rest which God gave him from all his enemies round about. We are here taught, I. To take comfort in God when things look very black and threatening (Psa 46:1-5). II. To mention, to his praise, the great things he had wrought for his church against its enemies (Psa 46:6-9). III. To assure ourselves that God who has glorified his own name will glorify it yet again, and to comfort ourselves with that (Psa 46:10, Psa 46:11). We may, in singing it, apply it either to our spiritual enemies, and be more than conquerors over them, or to the public enemies of Christ's kingdom in the world and their threatening insults, endeavouring to preserve a holy security and serenity of mind when they seem most formidable. It is said of Luther that, when he heard any discouraging news, he would say, Come let us sing the forty-sixth psalm. To the chief musician for the sons of Korah. A song upon Alamoth.\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 11]\nUpon Alamoth--most probably denotes the treble, or part sung by female voices, the word meaning \"virgins\"; and which was sung with some appropriately keyed instrument (compare Ch1 15:19-21; see on Psa 6:1, title). The theme may be stated in LUTHER'S well-known words, \"A mighty fortress is our God.\" The great deliverance (Kg2 19:35; Isa 37:36) may have occasioned its composition. (Psa 46:1-11) refuge--literally, \"a place of trust\" (Psa 2:12). strength-- (Psa 18:2). present help--literally, \"a help He has been found exceedingly.\" trouble--as in Psa 18:7.\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 11]\nThe Lord of hosts is with us; the God of Jacob is our refuge. See Gill on Psalm 46:7. The Targum paraphrases it, \"the Word of the Lord of hosts\", as in Psalm 46:7; and the same words are here repeated, to comfort those that were fearful and unbelieving, with which the church then comforted herself. Selah; on this word; see Gill on Psalm 3:2.\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: Psalmen 46,11 (GERSCH)\nText: „Seid stille und erkennet, daß ich Gott bin; ich will erhaben sein unter den Völkern, ich will erhaben sein auf Erden.“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- Jeremia 16,19: „O HERR, du meine Stärke, meine Burg und meine Zuflucht am Tage der Not! Zu dir werden die Heiden von den Enden der Erde kommen und sagen: Nur Betrug haben unsre Väter ererbt, nichtige Dinge, die gar nicht helfen können!“\n- 5. Mose 33,27: „Eine Zuflucht ist der alte Gott, und unter dir breitet er ewige Arme aus. Er hat die Feinde vor dir her gejagt und zu dir gesagt: Vertilge sie!“\n- Psalmen 46,7: „Die Völker tobten, die Königreiche wankten, als er seine Stimme hören ließ; und die Erde verging.“\n- Psalmen 48,3: „Schön erhebt sich der Berg Zion, die Freude des ganzen Landes; auf der Seite gegen Mitternacht ist die Stadt des großen Königs.“\n- Psalmen 46,1: „Dem Vorsänger. Von den Kindern Korahs. Auf Alamoth. Ein Lied.“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- יְהֹוָה (Yᵉhôvâh) H3068\n  Bedeutung: Jehovah, Jewish national name of God\n  Wurzel: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- צָבָא (tsâbâʼ) H6635\n  Bedeutung: a mass of persons (or figuratively, things), especially reg. organized forwar (an army); by implication, a campaign, literally or figuratively (specifically, hardship, worship)\n  Wurzel: or (feminine) צְבָאָה; from H6633 (צָבָא);\n- אֱלֹהִים (ʼĕlôhîym) H430\n  Bedeutung: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative\n  Wurzel: plural of H433 (אֱלוֹהַּ);\n- יַעֲקֹב (Yaʻăqôb) H3290\n  Bedeutung: Jaakob, the Israelitish patriarch\n  Wurzel: from H6117 (עָקַב); heel-catcher (i.e. supplanter);\n- מִשְׂגָּב (misgâb) H4869\n  Bedeutung: defence, high fort (tower), refuge, Misgab, a place in Moab\n  Wurzel: from H7682 (שָׂגַב); properly, a cliff (or other lofty or inaccessible place); abstractly, altitude; figuratively, a refuge\n- סֶלָה (çelâh) H5542\n  Bedeutung: suspension (of music), i.e. pause\n  Wurzel: from H5541 (סָלָה);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:matthew-henry]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 11]\nThis psalm encourages us to hope and trust in God, and his power, and providence, and gracious presence with his church in the worst of times, and directs us to give him the glory of what he has done for us and what he will do: probably it was penned upon occasion of David's victories over the neighbouring nations (2 Sa. 8), and the rest which God gave him from all his enemies round about. We are here taught, I. To take comfort in God when things look very black and threatening (Psa 46:1-5). II. To mention, to his praise, the great things he had wrought for his church against its enemies (Psa 46:6-9). III. To assure ourselves that God who has glorified his own name will glorify it yet again, and to comfort ourselves with that (Psa 46:10, Psa 46:11). We may, in singing it, apply it either to our spiritual enemies, and be more than conquerors over them, or to the public enemies of Christ's kingdom in the world and their threatening insults, endeavouring to preserve a holy security and serenity of mind when they seem most formidable. It is said of Luther that, when he heard any discouraging news, he would say, Come let us sing the forty-sixth psalm. To the chief musician for the sons of Korah. A song upon Alamoth.\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 11]\nUpon Alamoth--most probably denotes the treble, or part sung by female voices, the word meaning \"virgins\"; and which was sung with some appropriately keyed instrument (compare Ch1 15:19-21; see on Psa 6:1, title). The theme may be stated in LUTHER'S well-known words, \"A mighty fortress is our God.\" The great deliverance (Kg2 19:35; Isa 37:36) may have occasioned its composition. (Psa 46:1-11) refuge--literally, \"a place of trust\" (Psa 2:12). strength-- (Psa 18:2). present help--literally, \"a help He has been found exceedingly.\" trouble--as in Psa 18:7.\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 11]\nThe Lord of hosts is with us; the God of Jacob is our refuge. See Gill on Psalm 46:7. The Targum paraphrases it, \"the Word of the Lord of hosts\", as in Psalm 46:7; and the same words are here repeated, to comfort those that were fearful and unbelieving, with which the church then comforted herself. Selah; on this word; see Gill on Psalm 3:2.\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:1:11", "label": "1. Mose 11 (Kapitel)", "why": "chapter: Babel, wordplay-heavy", "verse_text": "1 Es hatte aber die ganze Welt einerlei Sprache und einerlei Rede.\n2 Da sie nun gen Osten zogen, fanden sie eine Ebene im Lande Sinear, und sie ließen sich daselbst nieder.\n3 Und sie sprachen zueinander: Wohlan, laßt uns Ziegel streichen und sie feuerfest brennen! Und sie brauchten Ziegel für Steine und Asphalt für Kalk.\n4 Und sie sprachen: Wohlan, laßt uns eine Stadt und einen Turm bauen, dessen Spitze bis an den Himmel reicht, daß wir uns einen Namen machen, damit wir ja nicht über die ganze Erde zerstreuet werden!\n5 Da fuhr der HERR herab, daß er die Stadt und den Turm sähe, den die Menschenkinder bauten.\n6 Und der HERR sprach: Siehe, es ist nur ein einziges Volk, und sie sprechen alle nur eine Sprache, und dies ist der Anfang ihres Unternehmens! Nun wird es ihnen nicht unmöglich sein, alles auszuführen, was sie sich vorgenommen haben.\n7 Wohlan, laßt uns hinabfahren und daselbst ihre Sprache verwirren, daß keiner des andern Sprache verstehe!\n8 Also zerstreute sie der HERR von dannen über die ganze Erde, daß sie aufhörten die Stadt zu bauen.\n9 Daher gab man ihr den Namen Babel, weil der HERR daselbst die Sprache der ganzen Welt verwirrte und sie von dannen über die ganze Erde zerstreute.\n10 Dies ist das Geschlechtsregister Sems: Als Sem hundert Jahre alt war, zeugte er den Arpakschad, zwei Jahre nach der Flut;\n11 und nachdem Sem den Arpakschad gezeugt, lebte er noch fünfhundert Jahre und zeugte Söhne und Töchter.\n12 Arpakschad war fünfunddreißig Jahre alt, als er den Schelach zeugte;\n13 und nachdem Arpakschad den Schelach gezeugt hatte, lebte er noch 403 Jahre und zeugte Söhne und Töchter.\n14 Schelach war dreißig Jahre alt, da er den Eber zeugte;\n15 und nachdem Schelach den Eber gezeugt hatte, lebte er noch 403 Jahre und zeugte Söhne und Töchter.\n16 Eber war vierunddreißig Jahre alt, da er den Peleg zeugte;\n17 und nachdem Eber den Peleg gezeugt, lebte er noch 430 Jahre und zeugte Söhne und Töchter.\n18 Peleg war dreißig Jahre alt, da er den Regu zeugte;\n19 und nachdem Peleg den Regu gezeugt, lebte er noch 207 Jahre und zeugte Söhne und Töchter.\n20 Regu war zweiunddreißig Jahre alt, da er den Serug zeugte;\n21 und nachdem Regu den Serug gezeugt, lebte er noch 207 Jahre und zeugte Söhne und Töchter.\n22 Serug war dreißig Jahre alt, da er den Nahor zeugte;\n23 und nachdem Serug den Nahor gezeugt, lebte er noch 200 Jahre und zeugte Söhne und Töchter.\n24 Nahor war neunundzwanzig Jahre alt, da er den Terach zeugte;\n25 und nachdem Nahor den Terach gezeugt, lebte er noch 119 Jahre und zeugte Söhne und Töchter.\n26 Terach war siebzig Jahre alt, da er den Abram, Nahor und Haran zeugte.\n27 Und dies ist Terachs Geschlechtsregister: Terach zeugte den Abram, Nahor und Haran; Haran aber zeugte den Lot.\n28 Und Haran starb vor seinem Vater Terach im Lande seiner Geburt zu Ur in Chaldäa.\n29 Abram aber und Nahor nahmen Weiber; Abrams Weib hieß Sarai, Nahors Weib hieß Milka, eine Tochter Harans, des Vaters der Milka und der Jisla.\n30 Sarai aber war unfruchtbar; sie hatte kein Kind.\n31 Und Terach nahm seinen Sohn Abram, dazu den Lot, Harans Sohn, seinen Enkel, auch Sarai, seine Schwiegertochter, das Weib seines Sohnes Abram, und sie zogen miteinander aus von Ur in Chaldäa, um ins Land Kanaan zu gehen. Als sie aber nach Haran kamen, blieben sie daselbst.\n32 Und Terach ward 205 Jahre alt und starb in Haran.", "user_message_en": "Chapter: 1. Mose 11 (GERSCH) — 32 verses\nFull text:\n1. Es hatte aber die ganze Welt einerlei Sprache und einerlei Rede.\n2. Da sie nun gen Osten zogen, fanden sie eine Ebene im Lande Sinear, und sie ließen sich daselbst nieder.\n3. Und sie sprachen zueinander: Wohlan, laßt uns Ziegel streichen und sie feuerfest brennen! Und sie brauchten Ziegel für Steine und Asphalt für Kalk.\n4. Und sie sprachen: Wohlan, laßt uns eine Stadt und einen Turm bauen, dessen Spitze bis an den Himmel reicht, daß wir uns einen Namen machen, damit wir ja nicht über die ganze Erde zerstreuet werden!\n5. Da fuhr der HERR herab, daß er die Stadt und den Turm sähe, den die Menschenkinder bauten.\n6. Und der HERR sprach: Siehe, es ist nur ein einziges Volk, und sie sprechen alle nur eine Sprache, und dies ist der Anfang ihres Unternehmens! Nun wird es ihnen nicht unmöglich sein, alles auszuführen, was sie sich vorgenommen haben.\n7. Wohlan, laßt uns hinabfahren und daselbst ihre Sprache verwirren, daß keiner des andern Sprache verstehe!\n8. Also zerstreute sie der HERR von dannen über die ganze Erde, daß sie aufhörten die Stadt zu bauen.\n9. Daher gab man ihr den Namen Babel, weil der HERR daselbst die Sprache der ganzen Welt verwirrte und sie von dannen über die ganze Erde zerstreute.\n10. Dies ist das Geschlechtsregister Sems: Als Sem hundert Jahre alt war, zeugte er den Arpakschad, zwei Jahre nach der Flut;\n11. und nachdem Sem den Arpakschad gezeugt, lebte er noch fünfhundert Jahre und zeugte Söhne und Töchter.\n12. Arpakschad war fünfunddreißig Jahre alt, als er den Schelach zeugte;\n13. und nachdem Arpakschad den Schelach gezeugt hatte, lebte er noch 403 Jahre und zeugte Söhne und Töchter.\n14. Schelach war dreißig Jahre alt, da er den Eber zeugte;\n15. und nachdem Schelach den Eber gezeugt hatte, lebte er noch 403 Jahre und zeugte Söhne und Töchter.\n16. Eber war vierunddreißig Jahre alt, da er den Peleg zeugte;\n17. und nachdem Eber den Peleg gezeugt, lebte er noch 430 Jahre und zeugte Söhne und Töchter.\n18. Peleg war dreißig Jahre alt, da er den Regu zeugte;\n19. und nachdem Peleg den Regu gezeugt, lebte er noch 207 Jahre und zeugte Söhne und Töchter.\n20. Regu war zweiunddreißig Jahre alt, da er den Serug zeugte;\n21. und nachdem Regu den Serug gezeugt, lebte er noch 207 Jahre und zeugte Söhne und Töchter.\n22. Serug war dreißig Jahre alt, da er den Nahor zeugte;\n23. und nachdem Serug den Nahor gezeugt, lebte er noch 200 Jahre und zeugte Söhne und Töchter.\n24. Nahor war neunundzwanzig Jahre alt, da er den Terach zeugte;\n25. und nachdem Nahor den Terach gezeugt, lebte er noch 119 Jahre und zeugte Söhne und Töchter.\n26. Terach war siebzig Jahre alt, da er den Abram, Nahor und Haran zeugte.\n27. Und dies ist Terachs Geschlechtsregister: Terach zeugte den Abram, Nahor und Haran; Haran aber zeugte den Lot.\n28. Und Haran starb vor seinem Vater Terach im Lande seiner Geburt zu Ur in Chaldäa.\n29. Abram aber und Nahor nahmen Weiber; Abrams Weib hieß Sarai, Nahors Weib hieß Milka, eine Tochter Harans, des Vaters der Milka und der Jisla.\n30. Sarai aber war unfruchtbar; sie hatte kein Kind.\n31. Und Terach nahm seinen Sohn Abram, dazu den Lot, Harans Sohn, seinen Enkel, auch Sarai, seine Schwiegertochter, das Weib seines Sohnes Abram, und sie zogen miteinander aus von Ur in Chaldäa, um ins Land Kanaan zu gehen. Als sie aber nach Haran kamen, blieben sie daselbst.\n32. Und Terach ward 205 Jahre alt und starb in Haran.\nOutput locale: de\n\nCross-references (community-ranked, anchored on verse 1 — mention the 1–2 most striking by chapter+verse where it helps; don't list them):\n\n- Apostelgeschichte 2:6: \"Da aber dieses Getöse entstand, kam die Menge zusammen und wurde bestürzt; denn jeder hörte sie in seiner eigenen Sprache reden.\"\n- Zefanja 3:9: \"Denn alsdann will ich den Völkern die Sprache ändern, daß sie rein werde, daß sie alle des HERRN Namen anrufen und ihm einträchtig dienen.\"\n- Jesaja 19:18: \"Zu jener Zeit werden fünf ägyptische Städte die Sprache Kanaans reden und bei dem HERRN der Heerscharen schwören; eine derselben wird Irheres heißen.\"\n\nStrong's breakdown of key original-language words sampled across the chapter (cite key: strongs). GROUND your ORIGINAL_LANGUAGE section in these — quote these lemmas, transliterations, and Strong's numbers accurately and say which verse each is from; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\nVerse 1:\n- אֶרֶץ (ʼerets) H776\n  meaning: the earth (at large, or partitively a land)\n  root: from an unused root probably meaning to be firm;\n- אֶחָד (ʼechâd) H259\n  meaning: properly, united, i.e. one; or (as an ordinal) first\n  root: a numeral from H258 (אָחַד);\n- שָׂפָה (sâphâh) H8193\n  meaning: the lip (as a natural boundary); by implication, language; by analogy, a margin (of a vessel, water, cloth, etc.)\n  root: or (in dual and plural) שֶׂפֶת; probably from H5595 (סָפָה) or H8192 (שָׁפָה) through the idea of termination (compare H5490 (סוֹף));\n- דָּבָר (dâbâr) H1697\n  meaning: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause\n  root: from H1696 (דָבַר);\n\nVerse 2:\n- נָסַע (nâçaʻ) H5265\n  meaning: properly, to pull up, especially the tent-pins, i.e. start on ajourney\n  root: a primitive root;\n- קֶדֶם (qedem) H6924\n  meaning: the front, of place (absolutely, the fore part, relatively the East) or time (antiquity); often used adverbially (before, anciently, eastward)\n  root: or קֵדְמָה; from H6923 (קָדַם);\n- מָצָא (mâtsâʼ) H4672\n  meaning: properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or acquire; figuratively, to occur, meet or be present\n  root: a primitive root;\n- בִּקְעָה (biqʻâh) H1237\n  meaning: properly, a split, i.e. a wide level valley between mountains\n  root: from H1234 (בָּקַע);\n- אֶרֶץ (ʼerets) H776\n  meaning: the earth (at large, or partitively a land)\n  root: from an unused root probably meaning to be firm;\n- שִׁנְעָר (Shinʻâr) H8152\n  meaning: Shinar, a plain in Babylonia\n  root: probably of foreign derivation;\n- יָשַׁב (yâshab) H3427\n  meaning: properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry\n  root: a primitive root;\n\nVerse 3:\n- אָמַר (ʼâmar) H559\n  meaning: to say (used with great latitude)\n  root: a primitive root;\n- אִישׁ (ʼîysh) H376\n  meaning: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)\n  root: contracted for H582 (אֱנוֹשׁ) (or perhaps rather from an unused root meaning to be extant);\n- רֵעַ (rêaʻ) H7453\n  meaning: an associate (more or less close)\n  root: or רֵיעַ; from H7462 (רָעָה);\n- יָהַב (yâhab) H3051\n  meaning: to give (whether literal or figurative); generally, to put; imperatively (reflexive) come\n  root: a primitive root;\n- לָבַן (lâban) H3835\n  meaning: to be (or become) white;  to make bricks\n  root: a primitive root; also as denominative from H3843 (לְבֵנָה)\n- לְבֵנָה (lᵉbênâh) H3843\n  meaning: a brick (from the whiteness of the clay)\n  root: from H3835 (לָבַן);\n- שָׂרַף (sâraph) H8313\n  meaning: to be (causatively, set) on fire\n  root: a primitive root;\n- שְׂרֵפָה (sᵉrêphâh) H8316\n  meaning: cremation\n  root: from H8313 (שָׂרַף);\n- אֶבֶן (ʼeben) H68\n  meaning: a stone\n  root: from the root of H1129 (בָּנָה) through the meaning to build;\n- חֵמָר (chêmâr) H2564\n  meaning: bitumen (as rising to the surface)\n  root: from H2560 (חָמַר);\n- הָיָה (hâyâh) H1961\n  meaning: to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)\n  root: a primitive root (compare H1933 (הָוָא));\n- חֹמֶר (chômer) H2563\n  meaning: properly, a bubbling up, i.e. of water, a wave; of earth, mire or clay (cement); also a heap; hence, a chomer or dry measure\n  root: from H2560 (חָמַר);\n\nVerse 4:\n- אָמַר (ʼâmar) H559\n  meaning: to say (used with great latitude)\n  root: a primitive root;\n- יָהַב (yâhab) H3051\n  meaning: to give (whether literal or figurative); generally, to put; imperatively (reflexive) come\n  root: a primitive root;\n- בָּנָה (bânâh) H1129\n  meaning: to build (literally and figuratively)\n  root: a primitive root;\n- עִיר (ʻîyr) H5892\n  meaning: a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)\n  root: or (in the plural) עָר; or עָיַר; (Judges 10:4), from H5782 (עוּר)\n- מִגְדָּל (migdâl) H4026\n  meaning: a tower (from its size or height); by analogy, a rostrum; figuratively, a (pyramidal) bed of flowers\n  root: also (in plural) feminine מִגְדָּלָה; from H1431 (גָּדַל);\n- רֹאשׁ (rôʼsh) H7218\n  meaning: the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itc.)\n  root: from an unused root apparently meaning to shake;\n- שָׁמַיִם (shâmayim) H8064\n  meaning: the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve)\n  root: dual of an unused singular שָׁמֶה; from an unused root meaning to be lofty;\n- עָשָׂה (ʻâsâh) H6213\n  meaning: to do or make, in the broadest sense and widest application\n  root: a primitive root;\n- שֵׁם (shêm) H8034\n  meaning: an appellation, as amark or memorial of individuality; by implication honor, authority, character\n  root: a primitive word (perhaps rather from through the idea of definite and conspicuous position; compare H8064 (שָׁמַיִם));\n- פּוּץ (pûwts) H6327\n  meaning: to dash in pieces, literally or figuratively (especially to disperse)\n  root: a primitive root;\n- פָּנִים (pânîym) H6440\n  meaning: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)\n  root: plural (but always as singular) of an unused noun פָּנֶה; from H6437 (פָּנָה));\n- אֶרֶץ (ʼerets) H776\n  meaning: the earth (at large, or partitively a land)\n  root: from an unused root probably meaning to be firm;\n\nVerse 5:\n- יְהֹוָה (Yᵉhôvâh) H3068\n  meaning: Jehovah, Jewish national name of God\n  root: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- יָרַד (yârad) H3381\n  meaning: to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down (in all the above applications)\n  root: a primitive root;\n- רָאָה (râʼâh) H7200\n  meaning: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)\n  root: a primitive root;\n- עִיר (ʻîyr) H5892\n  meaning: a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)\n  root: or (in the plural) עָר; or עָיַר; (Judges 10:4), from H5782 (עוּר)\n- מִגְדָּל (migdâl) H4026\n  meaning: a tower (from its size or height); by analogy, a rostrum; figuratively, a (pyramidal) bed of flowers\n  root: also (in plural) feminine מִגְדָּלָה; from H1431 (גָּדַל);\n- בֵּן (bên) H1121\n  meaning: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  root: from H1129 (בָּנָה);\n- אָדָם (ʼâdâm) H120\n  meaning: ruddy i.e. a human being (an individual or the species, mankind, etc.)\n  root: from H119 (אָדַם);\n- בָּנָה (bânâh) H1129\n  meaning: to build (literally and figuratively)\n  root: a primitive root;\n\nVerse 6:\n- יְהֹוָה (Yᵉhôvâh) H3068\n  meaning: Jehovah, Jewish national name of God\n  root: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- אָמַר (ʼâmar) H559\n  meaning: to say (used with great latitude)\n  root: a primitive root;\n- עַם (ʻam) H5971\n  meaning: a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock\n  root: from H6004 (עָמַם);\n- אֶחָד (ʼechâd) H259\n  meaning: properly, united, i.e. one; or (as an ordinal) first\n  root: a numeral from H258 (אָחַד);\n- שָׂפָה (sâphâh) H8193\n  meaning: the lip (as a natural boundary); by implication, language; by analogy, a margin (of a vessel, water, cloth, etc.)\n  root: or (in dual and plural) שֶׂפֶת; probably from H5595 (סָפָה) or H8192 (שָׁפָה) through the idea of termination (compare H5490 (סוֹף));\n- חָלַל (châlal) H2490\n  meaning: properly, to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane (a person, place or thing), to break (one's word), to begin (as if by an 'opening wedge'); to play (the flute)\n  root: a primitive root (compare H2470 (חָלָה)); also  denominative (from H2485 (חָלִיל))\n- עָשָׂה (ʻâsâh) H6213\n  meaning: to do or make, in the broadest sense and widest application\n  root: a primitive root;\n- לֹא (lôʼ) H3808\n  meaning: not (the simple or abs. negation); by implication, no; often used with other particles\n  root: or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle;\n- כֹּל (kôl) H3605\n  meaning: properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)\n  root: or (Jeremiah 33:8) כּוֹל; from H3634 (כָּלַל);\n- בָּצַר (bâtsar) H1219\n  meaning: to gather grapes; also to be isolated (i.e. inaccessible by height or fortification)\n  root: a primitive root; to clip off; specifically (as denominative from H1210 (בָּצִיר))\n- זָמַם (zâmam) H2161\n  meaning: to plan, usually in a bad sense\n  root: a primitive root;\n\nVerse 7:\n- יָהַב (yâhab) H3051\n  meaning: to give (whether literal or figurative); generally, to put; imperatively (reflexive) come\n  root: a primitive root;\n- יָרַד (yârad) H3381\n  meaning: to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down (in all the above applications)\n  root: a primitive root;\n- בָּלַל (bâlal) H1101\n  meaning: to overflow (specifically with oil.); by implication, to mix; to fodder\n  root: a primitive root; (also  denominatively from H1098 (בְּלִיל)) to fodder\n- שָׂפָה (sâphâh) H8193\n  meaning: the lip (as a natural boundary); by implication, language; by analogy, a margin (of a vessel, water, cloth, etc.)\n  root: or (in dual and plural) שֶׂפֶת; probably from H5595 (סָפָה) or H8192 (שָׁפָה) through the idea of termination (compare H5490 (סוֹף));\n- אֲשֶׁר (ʼăsher) H834\n  meaning: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.\n  root: a primitive relative pronoun (of every gender and number);\n- שָׁמַע (shâmaʻ) H8085\n  meaning: to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)\n  root: a primitive root;\n- אִישׁ (ʼîysh) H376\n  meaning: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)\n  root: contracted for H582 (אֱנוֹשׁ) (or perhaps rather from an unused root meaning to be extant);\n- רֵעַ (rêaʻ) H7453\n  meaning: an associate (more or less close)\n  root: or רֵיעַ; from H7462 (רָעָה);\n\nVerse 8:\n- יְהֹוָה (Yᵉhôvâh) H3068\n  meaning: Jehovah, Jewish national name of God\n  root: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- פּוּץ (pûwts) H6327\n  meaning: to dash in pieces, literally or figuratively (especially to disperse)\n  root: a primitive root;\n- שָׁם (shâm) H8033\n  meaning: there (transferring to time) then; often thither, or thence\n  root: a primitive particle (rather from the relative pronoun, H834 (אֲשֶׁר));\n- פָּנִים (pânîym) H6440\n  meaning: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)\n  root: plural (but always as singular) of an unused noun פָּנֶה; from H6437 (פָּנָה));\n- אֶרֶץ (ʼerets) H776\n  meaning: the earth (at large, or partitively a land)\n  root: from an unused root probably meaning to be firm;\n- חָדַל (châdal) H2308\n  meaning: properly, to be flabby, i.e. (by implication) desist; (figuratively) be lacking or idle\n  root: a primitive root;\n- בָּנָה (bânâh) H1129\n  meaning: to build (literally and figuratively)\n  root: a primitive root;\n- עִיר (ʻîyr) H5892\n  meaning: a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)\n  root: or (in the plural) עָר; or עָיַר; (Judges 10:4), from H5782 (עוּר)\n\nVerse 9:\n- שֵׁם (shêm) H8034\n  meaning: an appellation, as amark or memorial of individuality; by implication honor, authority, character\n  root: a primitive word (perhaps rather from through the idea of definite and conspicuous position; compare H8064 (שָׁמַיִם));\n- קָרָא (qârâʼ) H7121\n  meaning: to call out to (i.e. properly, address by name, but used in a wide variety of applications)\n  root: a primitive root (rather identical with H7122 (קָרָא) through the idea of accosting a person met);\n- בָּבֶל (Bâbel) H894\n  meaning: Babel (i.e. Babylon), including Babylonia and the Babylonian empire\n  root: from H1101 (בָּלַל); confusion;\n- יְהֹוָה (Yᵉhôvâh) H3068\n  meaning: Jehovah, Jewish national name of God\n  root: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- בָּלַל (bâlal) H1101\n  meaning: to overflow (specifically with oil.); by implication, to mix; to fodder\n  root: a primitive root; (also  denominatively from H1098 (בְּלִיל)) to fodder\n- שָׂפָה (sâphâh) H8193\n  meaning: the lip (as a natural boundary); by implication, language; by analogy, a margin (of a vessel, water, cloth, etc.)\n  root: or (in dual and plural) שֶׂפֶת; probably from H5595 (סָפָה) or H8192 (שָׁפָה) through the idea of termination (compare H5490 (סוֹף));\n- אֶרֶץ (ʼerets) H776\n  meaning: the earth (at large, or partitively a land)\n  root: from an unused root probably meaning to be firm;\n- פּוּץ (pûwts) H6327\n  meaning: to dash in pieces, literally or figuratively (especially to disperse)\n  root: a primitive root;\n- פָּנִים (pânîym) H6440\n  meaning: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)\n  root: plural (but always as singular) of an unused noun פָּנֶה; from H6437 (פָּנָה));\n\nVerse 10:\n- תּוֹלְדָה (tôwlᵉdâh) H8435\n  meaning: (plural only) descent, i.e. family; (figuratively) history\n  root: or תֹּלְדָה; from H3205 (יָלַד);\n- שֵׁם (Shêm) H8035\n  meaning: Shem, a son of Noah (often includ. his posterity)\n  root: the same as H8034 (שֵׁם); name;\n- מֵאָה (mêʼâh) H3967\n  meaning: a hundred; also as a multiplicative and a fraction\n  root: or מֵאיָה; properly, a primitive numeral\n- שָׁנֶה (shâneh) H8141\n  meaning: a year (as a revolution of time)\n  root: (in plural or (feminine) שָׁנָה; from H8138 (שָׁנָה);\n- בֵּן (bên) H1121\n  meaning: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  root: from H1129 (בָּנָה);\n- יָלַד (yâlad) H3205\n  meaning: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage\n  root: a primitive root;\n- אַרְפַּכְשַׁד (ʼArpakshad) H775\n  meaning: Arpakshad, a son of Noah; also the region settled by him\n  root: probably of foreign origin;\n- אַחַר (ʼachar) H310\n  meaning: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)\n  root: from H309 (אָחַר);\n- מַבּוּל (mabbûwl) H3999\n  meaning: a deluge\n  root: from H2986 (יָבַל) in the sense of flowing;\n\nVerse 11:\n- שֵׁם (Shêm) H8035\n  meaning: Shem, a son of Noah (often includ. his posterity)\n  root: the same as H8034 (שֵׁם); name;\n- חָיָה (châyâh) H2421\n  meaning: to live, whether literally or figuratively; causatively, to revive\n  root: a primitive root (compare H2331 (חָוָה), H2421 (חָיָה));\n- אַחַר (ʼachar) H310\n  meaning: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)\n  root: from H309 (אָחַר);\n- יָלַד (yâlad) H3205\n  meaning: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage\n  root: a primitive root;\n- אַרְפַּכְשַׁד (ʼArpakshad) H775\n  meaning: Arpakshad, a son of Noah; also the region settled by him\n  root: probably of foreign origin;\n- חָמֵשׁ (châmêsh) H2568\n  meaning: five\n  root: masculine חֲמִשָּׁה; a primitive numeral;\n- מֵאָה (mêʼâh) H3967\n  meaning: a hundred; also as a multiplicative and a fraction\n  root: or מֵאיָה; properly, a primitive numeral\n- שָׁנֶה (shâneh) H8141\n  meaning: a year (as a revolution of time)\n  root: (in plural or (feminine) שָׁנָה; from H8138 (שָׁנָה);\n- בֵּן (bên) H1121\n  meaning: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  root: from H1129 (בָּנָה);\n- בַּת (bath) H1323\n  meaning: a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)\n  root: from H1129 (בָּנָה) (as feminine of H1121 (בֵּן));\n\nVerse 12:\n- אַרְפַּכְשַׁד (ʼArpakshad) H775\n  meaning: Arpakshad, a son of Noah; also the region settled by him\n  root: probably of foreign origin;\n- חָיַי (châyay) H2425\n  meaning: to live; causatively to revive\n  root: a primitive root (compare H2421 (חָיָה));\n- חָמֵשׁ (châmêsh) H2568\n  meaning: five\n  root: masculine חֲמִשָּׁה; a primitive numeral;\n- שְׁלוֹשִׁים (shᵉlôwshîym) H7970\n  meaning: thirty; or (ordinal) thirtieth\n  root: or שְׁלֹשִׁים; multiple of H7969 (שָׁלוֹשׁ);\n- שָׁנֶה (shâneh) H8141\n  meaning: a year (as a revolution of time)\n  root: (in plural or (feminine) שָׁנָה; from H8138 (שָׁנָה);\n- יָלַד (yâlad) H3205\n  meaning: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage\n  root: a primitive root;\n- שֶׁלַח (Shelach) H7974\n  meaning: Shelach, a postdiluvian patriarch\n  root: the same as H7973 (שֶׁלַח);\n\nVerse 13:\n- אַרְפַּכְשַׁד (ʼArpakshad) H775\n  meaning: Arpakshad, a son of Noah; also the region settled by him\n  root: probably of foreign origin;\n- חָיָה (châyâh) H2421\n  meaning: to live, whether literally or figuratively; causatively, to revive\n  root: a primitive root (compare H2331 (חָוָה), H2421 (חָיָה));\n- אַחַר (ʼachar) H310\n  meaning: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)\n  root: from H309 (אָחַר);\n- יָלַד (yâlad) H3205\n  meaning: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage\n  root: a primitive root;\n- שֶׁלַח (Shelach) H7974\n  meaning: Shelach, a postdiluvian patriarch\n  root: the same as H7973 (שֶׁלַח);\n- אַרְבַּע (ʼarbaʻ) H702\n  meaning: four\n  root: masculine אַרְבָּעָה; from H7251 (רָבַע);\n- מֵאָה (mêʼâh) H3967\n  meaning: a hundred; also as a multiplicative and a fraction\n  root: or מֵאיָה; properly, a primitive numeral\n- שָׁנֶה (shâneh) H8141\n  meaning: a year (as a revolution of time)\n  root: (in plural or (feminine) שָׁנָה; from H8138 (שָׁנָה);\n- שָׁלוֹשׁ (shâlôwsh) H7969\n  meaning: three; occasionally (ordinal) third, or (multiple) thrice\n  root: or שָׁלֹשׁ; masculine שְׁלוֹשָׁה; or שְׁלֹשָׁה; a primitive number;\n- בֵּן (bên) H1121\n  meaning: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  root: from H1129 (בָּנָה);\n- בַּת (bath) H1323\n  meaning: a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)\n  root: from H1129 (בָּנָה) (as feminine of H1121 (בֵּן));\n\nVerse 14:\n- שֶׁלַח (Shelach) H7974\n  meaning: Shelach, a postdiluvian patriarch\n  root: the same as H7973 (שֶׁלַח);\n- חָיַי (châyay) H2425\n  meaning: to live; causatively to revive\n  root: a primitive root (compare H2421 (חָיָה));\n- שְׁלוֹשִׁים (shᵉlôwshîym) H7970\n  meaning: thirty; or (ordinal) thirtieth\n  root: or שְׁלֹשִׁים; multiple of H7969 (שָׁלוֹשׁ);\n- שָׁנֶה (shâneh) H8141\n  meaning: a year (as a revolution of time)\n  root: (in plural or (feminine) שָׁנָה; from H8138 (שָׁנָה);\n- יָלַד (yâlad) H3205\n  meaning: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage\n  root: a primitive root;\n- עֵבֵר (ʻÊbêr) H5677\n  meaning: Eber, the name of two patriarchs and four Israelites\n  root: the same as H5676 (עֵבֶר);\n\nWhat trusted Christian teachers and preachers say about this chapter, gathered from the web (let it sharpen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:tyndale]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: tyndale — Tyndale Open Study Notes, on verse 1]\n11:1-9 The story of the unfinished tower carries forward themes of language and solidarity from the Table of Nations (ch 10). The builders’ desire for autonomy recalls the rebellion in Eden (ch 3) and establishes the need for Abram’s redemptive faith in the midst of international disorder (ch 12). The scattering of the nations anticipates the warning to Israel that idolatry would result in their being scattered and their cities devastated (see Lev 26:33; Num 10:35; Deut 4:27; 28:64; 30:3). Chronologically, the story is a flashback that explains the rise of the nations during Peleg’s time (see Gen 10:25). 11:1 At one time: The events described in 11:1-9 led to the scattering of nations that is reflected in the genealogies of 10:2-30. The reversal of order has a theological purpose (see study note on 10:1–11:9).\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 1]\nThe close of the foregoing chapter tells us that by the sons of Noah, or among the sons of Noah, the nations were divided in the earth after the flood, that is, were distinguished into several tribes or colonies; and, the places having grown too strait for them, it was either appointed by Noah, or agreed upon among his sons, which way each several tribe or colony should steer its course, beginning with the countries that were next them, and designing to proceed further and further, and to remove to a greater distance from each other, as the increase of their several companies should require. Thus was the matter well settled, one hundred years after the flood, about the time of Peleg's birth; but the sons of men, it should seem, were loth to disperse into distant places; they thought the more the merrier and the safer, and therefore they contrived to keep together, and were slack to go to possess the land which the Lord God of their fathers had given them (Jos 18:3), thinking themselves wiser than either God or Noah. Now here we have, I. The advantages which befriended their design of keeping together, 1. They were all of one language, Gen 11:1. If there were any different languages before the flood, yet Noah's only, which it is likely was the same with Adam's, was preserved through the flood, and continued after it. Now, while they all understood one another, they would be the more likely to love one another, and the more capable of helping one another, and the less inclinable to separate one from another. 2. They found a very convenient commodious place to settle in (Gen 11:2), a plain in the land of Shinar, a spacious plain, able to contain them all, and a fruitful plain, able, according as their present numbers were, to support them all, though perhaps they had not c…\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 1]\nCONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 1]\nThe whole earth was of one language - The whole earth - all mankind was of one language, in all likelihood the Hebrew; and of one speech - articulating the same words in the same way. It is generally supposed, that after the confusion mentioned in this chapter, the Hebrew language remained in the family of Heber. The proper names, and their significations given in the Scripture, seem incontestable evidences that the Hebrew language was the original language of the earth - the language in which God spake to man, and in which he gave the revelation of his will to Moses and the prophets. \"It was used,\" says Mr. Ainsworth, \"in all the world for one thousand seven hundred and fifty-seven years, till Phaleg, the son of Heber, was born, and the tower of Babel was in building one hundred years after the flood, Gen 10:25; Gen 11:9. After this, it was used among the Hebrews or Jews, called therefore the Jews' language, Isa 36:11, until they were carried captive into Babylon, where the holy tongue ceased from being commonly used, and the mixed Hebrew (or Chaldee) came in its place.\" It cannot be reasonably imagined that the Jews lost the Hebrew tongue entirely in the seventy years of their captivity in Babylon; yet, as they were mixed with the Chaldeans, their children would of course learn that dialect, and to them the pure Hebrew would be unintelligible; and this probably gave rise to the necessity of explaining the Hebrew Scriptures in the Chaldee tongue, that the children might understand as well as their fathers. As we may safely presume the parents could not have forgotten the Hebrew, so we may conclude the children in general could not have learned it, as they did not live in an insulated state, but were mixed with the Babylonians. This conjecture removes the difficulty wit…\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 1]\nAnd the whole earth was of one language, and of one speech,.... Or had been (w), before the flood, and from that time to this, and still was, until the confusion took place; the account of which, and the occasion of it, are given in this chapter: by the whole earth is meant the inhabitants of it, see Isaiah 37:18 and so the Jerusalem Targum paraphrases the words,\"and all the generations of the earth were of one language, and of one speech, and of one counsel, for they spoke in the holy tongue in which the world was created at the beginning;''and to the same purpose the Targum of Jonathan: all the posterity of Shem, Ham, and Japheth, used the same language, though it does not appear that they were all in one counsel or consultation, or of one mind about building a city or tower, which the Targum seems to suggest; for it is not likely that Shem and his sons were in it: nor by \"one lip\" and \"the same words or things\" (x), as these phrases may be rendered, are we to understand the same simplicity of speech and business, and likeness of manners; for it appears there was a difference with respect to these in the immediate sons of Noah, and it may be supposed to be much more in their remote offspring; nor as if they were all of the same religion, embraced the same doctrines, and spoke the same things; for as idolatry and superstition obtained in the race of Cain before the flood, so Ham and his posterity soon fell into the same, or the like, afterwards: and it may be observed that the same distinction was made of the children of God, and of the children of men, before the confusion and dispersion, as was before the flood, Genesis 11:5 from whence it appears they were not in the same sentiments and practice of religion: but this is to be understood of one and the same language,…\n\n[cite key: keil-delitzsch — Keil-Delitzsch Old Testament Commentary, on verse 1]\n\"And the whole earth (i.e., the population of the earth, vid., Gen 2:19) was one lip and one kind of words:\" unius labii eorundemque verborum. The unity of language of the whole human race follows from the unity of its descent from one human pair (vid., Gen 2:22). But as the origin and formation of the races of mankind are beyond the limits of empirical research, so no philology will ever be able to prove or deduce the original unity of human speech from the languages which have been historically preserved, however far comparative grammar may proceed in establishing the genealogical relation of the languages of different nations.\n\nProduce the deep-dive on the WHOLE CHAPTER now, using ONLY the seven tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Kapitel: 1. Mose 11 (GERSCH), 32 Verse\nVolltext:\n1 Es hatte aber die ganze Welt einerlei Sprache und einerlei Rede.\n2 Da sie nun gen Osten zogen, fanden sie eine Ebene im Lande Sinear, und sie ließen sich daselbst nieder.\n3 Und sie sprachen zueinander: Wohlan, laßt uns Ziegel streichen und sie feuerfest brennen! Und sie brauchten Ziegel für Steine und Asphalt für Kalk.\n4 Und sie sprachen: Wohlan, laßt uns eine Stadt und einen Turm bauen, dessen Spitze bis an den Himmel reicht, daß wir uns einen Namen machen, damit wir ja nicht über die ganze Erde zerstreuet werden!\n5 Da fuhr der HERR herab, daß er die Stadt und den Turm sähe, den die Menschenkinder bauten.\n6 Und der HERR sprach: Siehe, es ist nur ein einziges Volk, und sie sprechen alle nur eine Sprache, und dies ist der Anfang ihres Unternehmens! Nun wird es ihnen nicht unmöglich sein, alles auszuführen, was sie sich vorgenommen haben.\n7 Wohlan, laßt uns hinabfahren und daselbst ihre Sprache verwirren, daß keiner des andern Sprache verstehe!\n8 Also zerstreute sie der HERR von dannen über die ganze Erde, daß sie aufhörten die Stadt zu bauen.\n9 Daher gab man ihr den Namen Babel, weil der HERR daselbst die Sprache der ganzen Welt verwirrte und sie von dannen über die ganze Erde zerstreute.\n10 Dies ist das Geschlechtsregister Sems: Als Sem hundert Jahre alt war, zeugte er den Arpakschad, zwei Jahre nach der Flut;\n11 und nachdem Sem den Arpakschad gezeugt, lebte er noch fünfhundert Jahre und zeugte Söhne und Töchter.\n12 Arpakschad war fünfunddreißig Jahre alt, als er den Schelach zeugte;\n13 und nachdem Arpakschad den Schelach gezeugt hatte, lebte er noch 403 Jahre und zeugte Söhne und Töchter.\n14 Schelach war dreißig Jahre alt, da er den Eber zeugte;\n15 und nachdem Schelach den Eber gezeugt hatte, lebte er noch 403 Jahre und zeugte Söhne und Töchter.\n16 Eber war vierunddreißig Jahre alt, da er den Peleg zeugte;\n17 und nachdem Eber den Peleg gezeugt, lebte er noch 430 Jahre und zeugte Söhne und Töchter.\n18 Peleg war dreißig Jahre alt, da er den Regu zeugte;\n19 und nachdem Peleg den Regu gezeugt, lebte er noch 207 Jahre und zeugte Söhne und Töchter.\n20 Regu war zweiunddreißig Jahre alt, da er den Serug zeugte;\n21 und nachdem Regu den Serug gezeugt, lebte er noch 207 Jahre und zeugte Söhne und Töchter.\n22 Serug war dreißig Jahre alt, da er den Nahor zeugte;\n23 und nachdem Serug den Nahor gezeugt, lebte er noch 200 Jahre und zeugte Söhne und Töchter.\n24 Nahor war neunundzwanzig Jahre alt, da er den Terach zeugte;\n25 und nachdem Nahor den Terach gezeugt, lebte er noch 119 Jahre und zeugte Söhne und Töchter.\n26 Terach war siebzig Jahre alt, da er den Abram, Nahor und Haran zeugte.\n27 Und dies ist Terachs Geschlechtsregister: Terach zeugte den Abram, Nahor und Haran; Haran aber zeugte den Lot.\n28 Und Haran starb vor seinem Vater Terach im Lande seiner Geburt zu Ur in Chaldäa.\n29 Abram aber und Nahor nahmen Weiber; Abrams Weib hieß Sarai, Nahors Weib hieß Milka, eine Tochter Harans, des Vaters der Milka und der Jisla.\n30 Sarai aber war unfruchtbar; sie hatte kein Kind.\n31 Und Terach nahm seinen Sohn Abram, dazu den Lot, Harans Sohn, seinen Enkel, auch Sarai, seine Schwiegertochter, das Weib seines Sohnes Abram, und sie zogen miteinander aus von Ur in Chaldäa, um ins Land Kanaan zu gehen. Als sie aber nach Haran kamen, blieben sie daselbst.\n32 Und Terach ward 205 Jahre alt und starb in Haran.\n\nQuerverweise (von der Community gewichtet, verankert an Vers 1; nenne die ein, zwei eindrücklichsten mit Kapitel und Vers, wo es hilft, aber zähl sie nicht auf):\n\n- Apostelgeschichte 2,6: „Da aber dieses Getöse entstand, kam die Menge zusammen und wurde bestürzt; denn jeder hörte sie in seiner eigenen Sprache reden.“\n- Zefanja 3,9: „Denn alsdann will ich den Völkern die Sprache ändern, daß sie rein werde, daß sie alle des HERRN Namen anrufen und ihm einträchtig dienen.“\n- Jesaja 19,18: „Zu jener Zeit werden fünf ägyptische Städte die Sprache Kanaans reden und bei dem HERRN der Heerscharen schwören; eine derselben wird Irheres heißen.“\n\nStrong's-Aufschlüsselung wichtiger Wörter der Ursprache, quer durch das Kapitel ausgewählt (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder, sag, aus welchem Vers jedes Wort stammt, und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\nVers 1:\n- אֶרֶץ (ʼerets) H776\n  Bedeutung: the earth (at large, or partitively a land)\n  Wurzel: from an unused root probably meaning to be firm;\n- אֶחָד (ʼechâd) H259\n  Bedeutung: properly, united, i.e. one; or (as an ordinal) first\n  Wurzel: a numeral from H258 (אָחַד);\n- שָׂפָה (sâphâh) H8193\n  Bedeutung: the lip (as a natural boundary); by implication, language; by analogy, a margin (of a vessel, water, cloth, etc.)\n  Wurzel: or (in dual and plural) שֶׂפֶת; probably from H5595 (סָפָה) or H8192 (שָׁפָה) through the idea of termination (compare H5490 (סוֹף));\n- דָּבָר (dâbâr) H1697\n  Bedeutung: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause\n  Wurzel: from H1696 (דָבַר);\n\nVers 2:\n- נָסַע (nâçaʻ) H5265\n  Bedeutung: properly, to pull up, especially the tent-pins, i.e. start on ajourney\n  Wurzel: a primitive root;\n- קֶדֶם (qedem) H6924\n  Bedeutung: the front, of place (absolutely, the fore part, relatively the East) or time (antiquity); often used adverbially (before, anciently, eastward)\n  Wurzel: or קֵדְמָה; from H6923 (קָדַם);\n- מָצָא (mâtsâʼ) H4672\n  Bedeutung: properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or acquire; figuratively, to occur, meet or be present\n  Wurzel: a primitive root;\n- בִּקְעָה (biqʻâh) H1237\n  Bedeutung: properly, a split, i.e. a wide level valley between mountains\n  Wurzel: from H1234 (בָּקַע);\n- אֶרֶץ (ʼerets) H776\n  Bedeutung: the earth (at large, or partitively a land)\n  Wurzel: from an unused root probably meaning to be firm;\n- שִׁנְעָר (Shinʻâr) H8152\n  Bedeutung: Shinar, a plain in Babylonia\n  Wurzel: probably of foreign derivation;\n- יָשַׁב (yâshab) H3427\n  Bedeutung: properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry\n  Wurzel: a primitive root;\n\nVers 3:\n- אָמַר (ʼâmar) H559\n  Bedeutung: to say (used with great latitude)\n  Wurzel: a primitive root;\n- אִישׁ (ʼîysh) H376\n  Bedeutung: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)\n  Wurzel: contracted for H582 (אֱנוֹשׁ) (or perhaps rather from an unused root meaning to be extant);\n- רֵעַ (rêaʻ) H7453\n  Bedeutung: an associate (more or less close)\n  Wurzel: or רֵיעַ; from H7462 (רָעָה);\n- יָהַב (yâhab) H3051\n  Bedeutung: to give (whether literal or figurative); generally, to put; imperatively (reflexive) come\n  Wurzel: a primitive root;\n- לָבַן (lâban) H3835\n  Bedeutung: to be (or become) white;  to make bricks\n  Wurzel: a primitive root; also as denominative from H3843 (לְבֵנָה)\n- לְבֵנָה (lᵉbênâh) H3843\n  Bedeutung: a brick (from the whiteness of the clay)\n  Wurzel: from H3835 (לָבַן);\n- שָׂרַף (sâraph) H8313\n  Bedeutung: to be (causatively, set) on fire\n  Wurzel: a primitive root;\n- שְׂרֵפָה (sᵉrêphâh) H8316\n  Bedeutung: cremation\n  Wurzel: from H8313 (שָׂרַף);\n- אֶבֶן (ʼeben) H68\n  Bedeutung: a stone\n  Wurzel: from the root of H1129 (בָּנָה) through the meaning to build;\n- חֵמָר (chêmâr) H2564\n  Bedeutung: bitumen (as rising to the surface)\n  Wurzel: from H2560 (חָמַר);\n- הָיָה (hâyâh) H1961\n  Bedeutung: to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)\n  Wurzel: a primitive root (compare H1933 (הָוָא));\n- חֹמֶר (chômer) H2563\n  Bedeutung: properly, a bubbling up, i.e. of water, a wave; of earth, mire or clay (cement); also a heap; hence, a chomer or dry measure\n  Wurzel: from H2560 (חָמַר);\n\nVers 4:\n- אָמַר (ʼâmar) H559\n  Bedeutung: to say (used with great latitude)\n  Wurzel: a primitive root;\n- יָהַב (yâhab) H3051\n  Bedeutung: to give (whether literal or figurative); generally, to put; imperatively (reflexive) come\n  Wurzel: a primitive root;\n- בָּנָה (bânâh) H1129\n  Bedeutung: to build (literally and figuratively)\n  Wurzel: a primitive root;\n- עִיר (ʻîyr) H5892\n  Bedeutung: a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)\n  Wurzel: or (in the plural) עָר; or עָיַר; (Judges 10:4), from H5782 (עוּר)\n- מִגְדָּל (migdâl) H4026\n  Bedeutung: a tower (from its size or height); by analogy, a rostrum; figuratively, a (pyramidal) bed of flowers\n  Wurzel: also (in plural) feminine מִגְדָּלָה; from H1431 (גָּדַל);\n- רֹאשׁ (rôʼsh) H7218\n  Bedeutung: the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itc.)\n  Wurzel: from an unused root apparently meaning to shake;\n- שָׁמַיִם (shâmayim) H8064\n  Bedeutung: the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve)\n  Wurzel: dual of an unused singular שָׁמֶה; from an unused root meaning to be lofty;\n- עָשָׂה (ʻâsâh) H6213\n  Bedeutung: to do or make, in the broadest sense and widest application\n  Wurzel: a primitive root;\n- שֵׁם (shêm) H8034\n  Bedeutung: an appellation, as amark or memorial of individuality; by implication honor, authority, character\n  Wurzel: a primitive word (perhaps rather from through the idea of definite and conspicuous position; compare H8064 (שָׁמַיִם));\n- פּוּץ (pûwts) H6327\n  Bedeutung: to dash in pieces, literally or figuratively (especially to disperse)\n  Wurzel: a primitive root;\n- פָּנִים (pânîym) H6440\n  Bedeutung: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)\n  Wurzel: plural (but always as singular) of an unused noun פָּנֶה; from H6437 (פָּנָה));\n- אֶרֶץ (ʼerets) H776\n  Bedeutung: the earth (at large, or partitively a land)\n  Wurzel: from an unused root probably meaning to be firm;\n\nVers 5:\n- יְהֹוָה (Yᵉhôvâh) H3068\n  Bedeutung: Jehovah, Jewish national name of God\n  Wurzel: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- יָרַד (yârad) H3381\n  Bedeutung: to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down (in all the above applications)\n  Wurzel: a primitive root;\n- רָאָה (râʼâh) H7200\n  Bedeutung: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)\n  Wurzel: a primitive root;\n- עִיר (ʻîyr) H5892\n  Bedeutung: a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)\n  Wurzel: or (in the plural) עָר; or עָיַר; (Judges 10:4), from H5782 (עוּר)\n- מִגְדָּל (migdâl) H4026\n  Bedeutung: a tower (from its size or height); by analogy, a rostrum; figuratively, a (pyramidal) bed of flowers\n  Wurzel: also (in plural) feminine מִגְדָּלָה; from H1431 (גָּדַל);\n- בֵּן (bên) H1121\n  Bedeutung: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  Wurzel: from H1129 (בָּנָה);\n- אָדָם (ʼâdâm) H120\n  Bedeutung: ruddy i.e. a human being (an individual or the species, mankind, etc.)\n  Wurzel: from H119 (אָדַם);\n- בָּנָה (bânâh) H1129\n  Bedeutung: to build (literally and figuratively)\n  Wurzel: a primitive root;\n\nVers 6:\n- יְהֹוָה (Yᵉhôvâh) H3068\n  Bedeutung: Jehovah, Jewish national name of God\n  Wurzel: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- אָמַר (ʼâmar) H559\n  Bedeutung: to say (used with great latitude)\n  Wurzel: a primitive root;\n- עַם (ʻam) H5971\n  Bedeutung: a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock\n  Wurzel: from H6004 (עָמַם);\n- אֶחָד (ʼechâd) H259\n  Bedeutung: properly, united, i.e. one; or (as an ordinal) first\n  Wurzel: a numeral from H258 (אָחַד);\n- שָׂפָה (sâphâh) H8193\n  Bedeutung: the lip (as a natural boundary); by implication, language; by analogy, a margin (of a vessel, water, cloth, etc.)\n  Wurzel: or (in dual and plural) שֶׂפֶת; probably from H5595 (סָפָה) or H8192 (שָׁפָה) through the idea of termination (compare H5490 (סוֹף));\n- חָלַל (châlal) H2490\n  Bedeutung: properly, to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane (a person, place or thing), to break (one's word), to begin (as if by an 'opening wedge'); to play (the flute)\n  Wurzel: a primitive root (compare H2470 (חָלָה)); also  denominative (from H2485 (חָלִיל))\n- עָשָׂה (ʻâsâh) H6213\n  Bedeutung: to do or make, in the broadest sense and widest application\n  Wurzel: a primitive root;\n- לֹא (lôʼ) H3808\n  Bedeutung: not (the simple or abs. negation); by implication, no; often used with other particles\n  Wurzel: or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle;\n- כֹּל (kôl) H3605\n  Bedeutung: properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)\n  Wurzel: or (Jeremiah 33:8) כּוֹל; from H3634 (כָּלַל);\n- בָּצַר (bâtsar) H1219\n  Bedeutung: to gather grapes; also to be isolated (i.e. inaccessible by height or fortification)\n  Wurzel: a primitive root; to clip off; specifically (as denominative from H1210 (בָּצִיר))\n- זָמַם (zâmam) H2161\n  Bedeutung: to plan, usually in a bad sense\n  Wurzel: a primitive root;\n\nVers 7:\n- יָהַב (yâhab) H3051\n  Bedeutung: to give (whether literal or figurative); generally, to put; imperatively (reflexive) come\n  Wurzel: a primitive root;\n- יָרַד (yârad) H3381\n  Bedeutung: to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down (in all the above applications)\n  Wurzel: a primitive root;\n- בָּלַל (bâlal) H1101\n  Bedeutung: to overflow (specifically with oil.); by implication, to mix; to fodder\n  Wurzel: a primitive root; (also  denominatively from H1098 (בְּלִיל)) to fodder\n- שָׂפָה (sâphâh) H8193\n  Bedeutung: the lip (as a natural boundary); by implication, language; by analogy, a margin (of a vessel, water, cloth, etc.)\n  Wurzel: or (in dual and plural) שֶׂפֶת; probably from H5595 (סָפָה) or H8192 (שָׁפָה) through the idea of termination (compare H5490 (סוֹף));\n- אֲשֶׁר (ʼăsher) H834\n  Bedeutung: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.\n  Wurzel: a primitive relative pronoun (of every gender and number);\n- שָׁמַע (shâmaʻ) H8085\n  Bedeutung: to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)\n  Wurzel: a primitive root;\n- אִישׁ (ʼîysh) H376\n  Bedeutung: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)\n  Wurzel: contracted for H582 (אֱנוֹשׁ) (or perhaps rather from an unused root meaning to be extant);\n- רֵעַ (rêaʻ) H7453\n  Bedeutung: an associate (more or less close)\n  Wurzel: or רֵיעַ; from H7462 (רָעָה);\n\nVers 8:\n- יְהֹוָה (Yᵉhôvâh) H3068\n  Bedeutung: Jehovah, Jewish national name of God\n  Wurzel: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- פּוּץ (pûwts) H6327\n  Bedeutung: to dash in pieces, literally or figuratively (especially to disperse)\n  Wurzel: a primitive root;\n- שָׁם (shâm) H8033\n  Bedeutung: there (transferring to time) then; often thither, or thence\n  Wurzel: a primitive particle (rather from the relative pronoun, H834 (אֲשֶׁר));\n- פָּנִים (pânîym) H6440\n  Bedeutung: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)\n  Wurzel: plural (but always as singular) of an unused noun פָּנֶה; from H6437 (פָּנָה));\n- אֶרֶץ (ʼerets) H776\n  Bedeutung: the earth (at large, or partitively a land)\n  Wurzel: from an unused root probably meaning to be firm;\n- חָדַל (châdal) H2308\n  Bedeutung: properly, to be flabby, i.e. (by implication) desist; (figuratively) be lacking or idle\n  Wurzel: a primitive root;\n- בָּנָה (bânâh) H1129\n  Bedeutung: to build (literally and figuratively)\n  Wurzel: a primitive root;\n- עִיר (ʻîyr) H5892\n  Bedeutung: a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)\n  Wurzel: or (in the plural) עָר; or עָיַר; (Judges 10:4), from H5782 (עוּר)\n\nVers 9:\n- שֵׁם (shêm) H8034\n  Bedeutung: an appellation, as amark or memorial of individuality; by implication honor, authority, character\n  Wurzel: a primitive word (perhaps rather from through the idea of definite and conspicuous position; compare H8064 (שָׁמַיִם));\n- קָרָא (qârâʼ) H7121\n  Bedeutung: to call out to (i.e. properly, address by name, but used in a wide variety of applications)\n  Wurzel: a primitive root (rather identical with H7122 (קָרָא) through the idea of accosting a person met);\n- בָּבֶל (Bâbel) H894\n  Bedeutung: Babel (i.e. Babylon), including Babylonia and the Babylonian empire\n  Wurzel: from H1101 (בָּלַל); confusion;\n- יְהֹוָה (Yᵉhôvâh) H3068\n  Bedeutung: Jehovah, Jewish national name of God\n  Wurzel: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- בָּלַל (bâlal) H1101\n  Bedeutung: to overflow (specifically with oil.); by implication, to mix; to fodder\n  Wurzel: a primitive root; (also  denominatively from H1098 (בְּלִיל)) to fodder\n- שָׂפָה (sâphâh) H8193\n  Bedeutung: the lip (as a natural boundary); by implication, language; by analogy, a margin (of a vessel, water, cloth, etc.)\n  Wurzel: or (in dual and plural) שֶׂפֶת; probably from H5595 (סָפָה) or H8192 (שָׁפָה) through the idea of termination (compare H5490 (סוֹף));\n- אֶרֶץ (ʼerets) H776\n  Bedeutung: the earth (at large, or partitively a land)\n  Wurzel: from an unused root probably meaning to be firm;\n- פּוּץ (pûwts) H6327\n  Bedeutung: to dash in pieces, literally or figuratively (especially to disperse)\n  Wurzel: a primitive root;\n- פָּנִים (pânîym) H6440\n  Bedeutung: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)\n  Wurzel: plural (but always as singular) of an unused noun פָּנֶה; from H6437 (פָּנָה));\n\nVers 10:\n- תּוֹלְדָה (tôwlᵉdâh) H8435\n  Bedeutung: (plural only) descent, i.e. family; (figuratively) history\n  Wurzel: or תֹּלְדָה; from H3205 (יָלַד);\n- שֵׁם (Shêm) H8035\n  Bedeutung: Shem, a son of Noah (often includ. his posterity)\n  Wurzel: the same as H8034 (שֵׁם); name;\n- מֵאָה (mêʼâh) H3967\n  Bedeutung: a hundred; also as a multiplicative and a fraction\n  Wurzel: or מֵאיָה; properly, a primitive numeral\n- שָׁנֶה (shâneh) H8141\n  Bedeutung: a year (as a revolution of time)\n  Wurzel: (in plural or (feminine) שָׁנָה; from H8138 (שָׁנָה);\n- בֵּן (bên) H1121\n  Bedeutung: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  Wurzel: from H1129 (בָּנָה);\n- יָלַד (yâlad) H3205\n  Bedeutung: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage\n  Wurzel: a primitive root;\n- אַרְפַּכְשַׁד (ʼArpakshad) H775\n  Bedeutung: Arpakshad, a son of Noah; also the region settled by him\n  Wurzel: probably of foreign origin;\n- אַחַר (ʼachar) H310\n  Bedeutung: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)\n  Wurzel: from H309 (אָחַר);\n- מַבּוּל (mabbûwl) H3999\n  Bedeutung: a deluge\n  Wurzel: from H2986 (יָבַל) in the sense of flowing;\n\nVers 11:\n- שֵׁם (Shêm) H8035\n  Bedeutung: Shem, a son of Noah (often includ. his posterity)\n  Wurzel: the same as H8034 (שֵׁם); name;\n- חָיָה (châyâh) H2421\n  Bedeutung: to live, whether literally or figuratively; causatively, to revive\n  Wurzel: a primitive root (compare H2331 (חָוָה), H2421 (חָיָה));\n- אַחַר (ʼachar) H310\n  Bedeutung: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)\n  Wurzel: from H309 (אָחַר);\n- יָלַד (yâlad) H3205\n  Bedeutung: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage\n  Wurzel: a primitive root;\n- אַרְפַּכְשַׁד (ʼArpakshad) H775\n  Bedeutung: Arpakshad, a son of Noah; also the region settled by him\n  Wurzel: probably of foreign origin;\n- חָמֵשׁ (châmêsh) H2568\n  Bedeutung: five\n  Wurzel: masculine חֲמִשָּׁה; a primitive numeral;\n- מֵאָה (mêʼâh) H3967\n  Bedeutung: a hundred; also as a multiplicative and a fraction\n  Wurzel: or מֵאיָה; properly, a primitive numeral\n- שָׁנֶה (shâneh) H8141\n  Bedeutung: a year (as a revolution of time)\n  Wurzel: (in plural or (feminine) שָׁנָה; from H8138 (שָׁנָה);\n- בֵּן (bên) H1121\n  Bedeutung: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  Wurzel: from H1129 (בָּנָה);\n- בַּת (bath) H1323\n  Bedeutung: a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)\n  Wurzel: from H1129 (בָּנָה) (as feminine of H1121 (בֵּן));\n\nVers 12:\n- אַרְפַּכְשַׁד (ʼArpakshad) H775\n  Bedeutung: Arpakshad, a son of Noah; also the region settled by him\n  Wurzel: probably of foreign origin;\n- חָיַי (châyay) H2425\n  Bedeutung: to live; causatively to revive\n  Wurzel: a primitive root (compare H2421 (חָיָה));\n- חָמֵשׁ (châmêsh) H2568\n  Bedeutung: five\n  Wurzel: masculine חֲמִשָּׁה; a primitive numeral;\n- שְׁלוֹשִׁים (shᵉlôwshîym) H7970\n  Bedeutung: thirty; or (ordinal) thirtieth\n  Wurzel: or שְׁלֹשִׁים; multiple of H7969 (שָׁלוֹשׁ);\n- שָׁנֶה (shâneh) H8141\n  Bedeutung: a year (as a revolution of time)\n  Wurzel: (in plural or (feminine) שָׁנָה; from H8138 (שָׁנָה);\n- יָלַד (yâlad) H3205\n  Bedeutung: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage\n  Wurzel: a primitive root;\n- שֶׁלַח (Shelach) H7974\n  Bedeutung: Shelach, a postdiluvian patriarch\n  Wurzel: the same as H7973 (שֶׁלַח);\n\nVers 13:\n- אַרְפַּכְשַׁד (ʼArpakshad) H775\n  Bedeutung: Arpakshad, a son of Noah; also the region settled by him\n  Wurzel: probably of foreign origin;\n- חָיָה (châyâh) H2421\n  Bedeutung: to live, whether literally or figuratively; causatively, to revive\n  Wurzel: a primitive root (compare H2331 (חָוָה), H2421 (חָיָה));\n- אַחַר (ʼachar) H310\n  Bedeutung: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)\n  Wurzel: from H309 (אָחַר);\n- יָלַד (yâlad) H3205\n  Bedeutung: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage\n  Wurzel: a primitive root;\n- שֶׁלַח (Shelach) H7974\n  Bedeutung: Shelach, a postdiluvian patriarch\n  Wurzel: the same as H7973 (שֶׁלַח);\n- אַרְבַּע (ʼarbaʻ) H702\n  Bedeutung: four\n  Wurzel: masculine אַרְבָּעָה; from H7251 (רָבַע);\n- מֵאָה (mêʼâh) H3967\n  Bedeutung: a hundred; also as a multiplicative and a fraction\n  Wurzel: or מֵאיָה; properly, a primitive numeral\n- שָׁנֶה (shâneh) H8141\n  Bedeutung: a year (as a revolution of time)\n  Wurzel: (in plural or (feminine) שָׁנָה; from H8138 (שָׁנָה);\n- שָׁלוֹשׁ (shâlôwsh) H7969\n  Bedeutung: three; occasionally (ordinal) third, or (multiple) thrice\n  Wurzel: or שָׁלֹשׁ; masculine שְׁלוֹשָׁה; or שְׁלֹשָׁה; a primitive number;\n- בֵּן (bên) H1121\n  Bedeutung: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  Wurzel: from H1129 (בָּנָה);\n- בַּת (bath) H1323\n  Bedeutung: a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)\n  Wurzel: from H1129 (בָּנָה) (as feminine of H1121 (בֵּן));\n\nVers 14:\n- שֶׁלַח (Shelach) H7974\n  Bedeutung: Shelach, a postdiluvian patriarch\n  Wurzel: the same as H7973 (שֶׁלַח);\n- חָיַי (châyay) H2425\n  Bedeutung: to live; causatively to revive\n  Wurzel: a primitive root (compare H2421 (חָיָה));\n- שְׁלוֹשִׁים (shᵉlôwshîym) H7970\n  Bedeutung: thirty; or (ordinal) thirtieth\n  Wurzel: or שְׁלֹשִׁים; multiple of H7969 (שָׁלוֹשׁ);\n- שָׁנֶה (shâneh) H8141\n  Bedeutung: a year (as a revolution of time)\n  Wurzel: (in plural or (feminine) שָׁנָה; from H8138 (שָׁנָה);\n- יָלַד (yâlad) H3205\n  Bedeutung: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage\n  Wurzel: a primitive root;\n- עֵבֵר (ʻÊbêr) H5677\n  Bedeutung: Eber, the name of two patriarchs and four Israelites\n  Wurzel: the same as H5676 (עֵבֶר);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:tyndale]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: tyndale | Tyndale Open Study Notes, zu Vers 1]\n11:1-9 The story of the unfinished tower carries forward themes of language and solidarity from the Table of Nations (ch 10). The builders’ desire for autonomy recalls the rebellion in Eden (ch 3) and establishes the need for Abram’s redemptive faith in the midst of international disorder (ch 12). The scattering of the nations anticipates the warning to Israel that idolatry would result in their being scattered and their cities devastated (see Lev 26:33; Num 10:35; Deut 4:27; 28:64; 30:3). Chronologically, the story is a flashback that explains the rise of the nations during Peleg’s time (see Gen 10:25). 11:1 At one time: The events described in 11:1-9 led to the scattering of nations that is reflected in the genealogies of 10:2-30. The reversal of order has a theological purpose (see study note on 10:1–11:9).\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 1]\nThe close of the foregoing chapter tells us that by the sons of Noah, or among the sons of Noah, the nations were divided in the earth after the flood, that is, were distinguished into several tribes or colonies; and, the places having grown too strait for them, it was either appointed by Noah, or agreed upon among his sons, which way each several tribe or colony should steer its course, beginning with the countries that were next them, and designing to proceed further and further, and to remove to a greater distance from each other, as the increase of their several companies should require. Thus was the matter well settled, one hundred years after the flood, about the time of Peleg's birth; but the sons of men, it should seem, were loth to disperse into distant places; they thought the more the merrier and the safer, and therefore they contrived to keep together, and were slack to go to possess the land which the Lord God of their fathers had given them (Jos 18:3), thinking themselves wiser than either God or Noah. Now here we have, I. The advantages which befriended their design of keeping together, 1. They were all of one language, Gen 11:1. If there were any different languages before the flood, yet Noah's only, which it is likely was the same with Adam's, was preserved through the flood, and continued after it. Now, while they all understood one another, they would be the more likely to love one another, and the more capable of helping one another, and the less inclinable to separate one from another. 2. They found a very convenient commodious place to settle in (Gen 11:2), a plain in the land of Shinar, a spacious plain, able to contain them all, and a fruitful plain, able, according as their present numbers were, to support them all, though perhaps they had not c…\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 1]\nCONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 1]\nThe whole earth was of one language - The whole earth - all mankind was of one language, in all likelihood the Hebrew; and of one speech - articulating the same words in the same way. It is generally supposed, that after the confusion mentioned in this chapter, the Hebrew language remained in the family of Heber. The proper names, and their significations given in the Scripture, seem incontestable evidences that the Hebrew language was the original language of the earth - the language in which God spake to man, and in which he gave the revelation of his will to Moses and the prophets. \"It was used,\" says Mr. Ainsworth, \"in all the world for one thousand seven hundred and fifty-seven years, till Phaleg, the son of Heber, was born, and the tower of Babel was in building one hundred years after the flood, Gen 10:25; Gen 11:9. After this, it was used among the Hebrews or Jews, called therefore the Jews' language, Isa 36:11, until they were carried captive into Babylon, where the holy tongue ceased from being commonly used, and the mixed Hebrew (or Chaldee) came in its place.\" It cannot be reasonably imagined that the Jews lost the Hebrew tongue entirely in the seventy years of their captivity in Babylon; yet, as they were mixed with the Chaldeans, their children would of course learn that dialect, and to them the pure Hebrew would be unintelligible; and this probably gave rise to the necessity of explaining the Hebrew Scriptures in the Chaldee tongue, that the children might understand as well as their fathers. As we may safely presume the parents could not have forgotten the Hebrew, so we may conclude the children in general could not have learned it, as they did not live in an insulated state, but were mixed with the Babylonians. This conjecture removes the difficulty wit…\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 1]\nAnd the whole earth was of one language, and of one speech,.... Or had been (w), before the flood, and from that time to this, and still was, until the confusion took place; the account of which, and the occasion of it, are given in this chapter: by the whole earth is meant the inhabitants of it, see Isaiah 37:18 and so the Jerusalem Targum paraphrases the words,\"and all the generations of the earth were of one language, and of one speech, and of one counsel, for they spoke in the holy tongue in which the world was created at the beginning;''and to the same purpose the Targum of Jonathan: all the posterity of Shem, Ham, and Japheth, used the same language, though it does not appear that they were all in one counsel or consultation, or of one mind about building a city or tower, which the Targum seems to suggest; for it is not likely that Shem and his sons were in it: nor by \"one lip\" and \"the same words or things\" (x), as these phrases may be rendered, are we to understand the same simplicity of speech and business, and likeness of manners; for it appears there was a difference with respect to these in the immediate sons of Noah, and it may be supposed to be much more in their remote offspring; nor as if they were all of the same religion, embraced the same doctrines, and spoke the same things; for as idolatry and superstition obtained in the race of Cain before the flood, so Ham and his posterity soon fell into the same, or the like, afterwards: and it may be observed that the same distinction was made of the children of God, and of the children of men, before the confusion and dispersion, as was before the flood, Genesis 11:5 from whence it appears they were not in the same sentiments and practice of religion: but this is to be understood of one and the same language,…\n\n[Belegschlüssel: keil-delitzsch | Keil-Delitzsch Old Testament Commentary, zu Vers 1]\n\"And the whole earth (i.e., the population of the earth, vid., Gen 2:19) was one lip and one kind of words:\" unius labii eorundemque verborum. The unity of language of the whole human race follows from the unity of its descent from one human pair (vid., Gen 2:22). But as the origin and formation of the races of mankind are beyond the limits of empirical research, so no philology will ever be able to prove or deduce the original unity of human speech from the languages which have been historically preserved, however far comparative grammar may proceed in establishing the genealogical relation of the languages of different nations.\n\nSchreib jetzt die Vertiefung zum GANZEN KAPITEL, NUR mit den sieben markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 20000}
{"id": "gersch:1:1:3", "label": "1. Mose 1,3", "why": "narrative, famous", "verse_text": "Und Gott sprach: Es werde Licht! Und es ward Licht.", "user_message_en": "Verse: 1. Mose 1:3 (GERSCH)\nText: \"Und Gott sprach: Es werde Licht! Und es ward Licht.\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- 2. Korinther 4:6: \"Denn der Gott, welcher aus der Finsternis Licht hervorleuchten hieß, der hat es auch in unsern Herzen licht werden lassen zur Erleuchtung mit der Erkenntnis der Herrlichkeit Gottes im Angesicht Jesu Christi.\"\n- Johannes 1:5: \"Und das Licht leuchtet in der Finsternis, und die Finsternis hat es nicht begriffen.\"\n- Jesaja 45:7: \"der ich das Licht mache und die Finsternis schaffe; der ich Frieden gebe und Unglück schaffe. Ich, der HERR, tue solches alles.\"\n- Jesaja 60:19: \"Nicht mehr die Sonne wird dir am Tage zum Lichte dienen, noch bei Nacht der Glanz des Mondes zur Leuchte, sondern der HERR wird dir zum ewigen Lichte werden, und deines Gottes wirst du dich rühmen.\"\n- 1. Johannes 1:5: \"Und das ist die Botschaft, die wir von ihm gehört haben und euch verkündigen, daß Gott Licht ist und in ihm gar keine Finsternis ist.\"\n- Epheser 5:8: \"Denn ihr waret einst Finsternis; nun aber seid ihr Licht in dem Herrn. Wandelt als Kinder des Lichts!\"\n- Johannes 3:19: \"Darin besteht aber das Gericht, daß das Licht in die Welt gekommen ist, und die Menschen liebten die Finsternis mehr als das Licht; denn ihre Werke waren böse.\"\n- Psalmen 97:11: \"Licht wird dem Gerechten gespendet und Freude den aufrichtigen Herzen.\"\n- Johannes 1:9: \"Das wahrhaftige Licht, welches jeden Menschen erleuchtet, sollte in die Welt kommen.\"\n- Psalmen 33:6: \"Die Himmel sind durch das Wort des HERRN gemacht und ihr ganzes Heer durch den Geist seines Mundes.\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- אֱלֹהִים (ʼĕlôhîym) H430\n  meaning: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative\n  root: plural of H433 (אֱלוֹהַּ);\n- אָמַר (ʼâmar) H559\n  meaning: to say (used with great latitude)\n  root: a primitive root;\n- הָיָה (hâyâh) H1961\n  meaning: to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)\n  root: a primitive root (compare H1933 (הָוָא));\n- אוֹר (ʼôwr) H216\n  meaning: illumination or (concrete) luminary (in every sense, including lightning, happiness, etc.)\n  root: from H215 (אוֹר);\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:tyndale]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: tyndale — Tyndale Open Study Notes, on verse 3]\n1:3-13 In the first three days, God formed the chaos into a habitable world. 1:3 Then God said: Nothing in ch 1 is created apart from God’s powerful word (cp. Ps 33:6, 9). • “Let there be . . .” and there was: God’s command enacted his will to create the world. God is not a part of creation or limited by it; he is the supreme ruler over everything (cp. Neh 9:6).\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 3]\nWe have here a further account of the first day's work, in which observe, 1. That the first of all visible beings which God created was light; not that by it he himself might see to work (for the darkness and light are both alike to him), but that by it we might see his works and his glory in them, and might work our works while it is day. The works of Satan and his servants are works of darkness; but he that doeth truth, and doeth good, cometh to the light, and coveteth it, that his deeds may be made manifest, Joh 3:21. Light is the great beauty and blessing of the universe. Like the first-born, it does, of all visible beings, most resemble its great Parent in purity and power, brightness and beneficence; it is of great affinity with a spirit, and is next to it; though by it we see other things, and are sure that it is, yet we know not its nature, nor can describe what it is, or by what way the light is parted, Job 38:19, Job 38:24. By the sight of it let us be led to, and assisted in, the believing contemplation of him who is light, infinite and eternal light (Jo1 1:5), and the Father of lights (Jam 1:17), and who dwells in inaccessible light, Ti1 6:16. In the new creation, the first thing wrought in the soul is light: the blessed Spirit captives the will and affections by enlightening the understanding, so coming into the heart by the door, like the good shepherd whose own the sheep are, while sin and Satan, like thieves and robbers, climb up some other way. Those that by sin were darkness by grace become light in the world. 2. That the light was made by the word of God's power. He said, Let there be light; he willed and appointed it, and it was done immediately: there was light, such a copy as exactly answered the original idea in the Eternal Mind. O the power of th…\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 3]\nTHE FIRST DAY. (Gen 1:3-5) God said--This phrase, which occurs so repeatedly in the account means: willed, decreed, appointed; and the determining will of God was followed in every instance by an immediate result. Whether the sun was created at the same time with, or long before, the earth, the dense accumulation of fogs and vapors which enveloped the chaos had covered the globe with a settled gloom. But by the command of God, light was rendered visible; the thick murky clouds were dispersed, broken, or rarefied, and light diffused over the expanse of waters. The effect is described in the name \"day,\" which in Hebrew signifies \"warmth,\" \"heat\"; while the name \"night\" signifies a \"rolling up,\" as night wraps all things in a shady mantle.\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 3]\nAnd God said, Let there be light - הי אור ויהי אור Yehi or, vaihi or. Nothing can be conceived more dignified than this form of expression. It argues at once uncontrollable authority, and omnific power; and in human language it is scarcely possible to conceive that God can speak more like himself. This passage, in the Greek translation of the Septuagint, fell in the way of Dionysius Longinus, one of the most judicious Greek critics that ever lived, and who is highly celebrated over the civilized world for a treatise he wrote, entitled Περι Ὑψους, Concerning the Sublime, both in prose and poetry; of this passage, though a heathen, he speaks in the following terms: - Ταυτῃ και ὁ των Ιουδαιων θεσμοθετης(ουχ ὁ τυχων ανηρ,) επειδη την του θειου δυναμιν κατα την αξιαν εχωρησε, καξεφηνεν· ευθυς εν τῃ εισβολη γραψας των νομων, ΕΙΠΕΝ Ὁ ΘΕΟΣ, φησι, τι; ΓΕΝΕΣΘΩ ΦΩΣ· και εγενετο. ΓΕΝΕΣΘΩ ΓΗ· και εγενετο.\"So likewise the Jewish lawgiver (who was no ordinary man) having conceived a just idea of the Divine power, he expressed it in a dignified manner; for at the beginning of his laws he thus speaks: God Said - What? Let There Be Light! and there was light. Let There Be Earth! and there was earth.\" - Longinus, sect. ix. edit. Pearce. Many have asked, \"How could light be produced on the first day, and the sun, the fountain of it, not created till the fourth day?\" With the various and often unphilosophical answers which have been given to this question I will not meddle, but shall observe that the original word אור signifies not only light but fire, see Isa 31:9 Eze 5:2. It is used for the Sun, Job 31:26. And for the electric fluid or Lightning, Job 37:3. And it is worthy of remark that It is used in Isa 44:16, for the heat, derived from אש esh, the fire. He burneth part thereof in…\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 3]\nAnd God said,.... This phrase is used, nine times in this account of the creation; it is admired by Longinus the Heathen in his treatise \"of the Sublime\", as a noble instance of it; and it is most beautifully paraphrased and explained in Psalm 33:6 as expressive of the will, power, authority, and efficacy of the divine Being; whose word is clothed with power, and who can do, and does whatever he will, and as soon as he pleases; his orders are always obeyed. Perhaps the divine Person speaking here is the Logos or Word of God, which was in the beginning with God, and was God, and who himself is the light that lightens every creature. The words spoke were, let there be light, and there was light: it at once appeared; \"God commanded light to shine out of darkness\"; as the apostle says, 2 Corinthians 4:6 this was the first thing made out of the dark chaos; as in the new creation, or work of grace in the heart, light is the first thing produced there: what this light was is not easy to say. Some of the Jewish Rabbins, and also some Christian writers, think the angels are designed by it, which is not at all probable, as the ends and use of this light show: others of them are of opinion, that it is the same with the sun, of which a repetition is made on the fourth day, because of its use and efficacy to the earth, and its plants; but others more rightly take it to be different from the sun, and a more glimmering light, which afterwards was gathered into and perfected in the body of the sun (f). It is the opinion of Zanchius (g), and which is approved of by our countryman, Mr. Fuller (h), that it was a lucid body, or a small lucid cloud, which by its circular motion from east to west made day and night (i); perhaps somewhat like the cloudy pillar of fire that guided the Israelit…\n\n[cite key: keil-delitzsch — Keil-Delitzsch Old Testament Commentary, on verse 3]\nThe Creation of the World - Genesis 1:1-2:3 The account of the creation, its commencement, progress, and completion, bears the marks, both in form and substance, of a historical document in which it is intended that we should accept as actual truth, not only the assertion that God created the heavens, and the earth, and all that lives and moves in the world, but also the description of the creation itself in all its several stages. If we look merely at the form of this document, its place at the beginning of the book of Genesis is sufficient to warrant the expectation that it will give us history, and not fiction, or human speculation. As the development of the human family has been from the first a historical fact, and as man really occupies that place in the world which this record assigns him, the creation of man, as well as that of the earth on which, and the heaven for which, he is to live, must also be a work of God, i.e., a fact of objective truth and reality. The grand simplicity of the account is in perfect harmony with the fact. \"The whole narrative is sober, definite, clear, and concrete. The historical events described contain a rich treasury of speculative thoughts and poetical glory; but they themselves are free from the influence of human invention and human philosophizing\" (Delitzsch). This is also true of the arrangement of the whole. The work of creation does not fall, as Herder and others maintain, into two triads of days, with the work of the second answering to that of the first. For although the creation of the light on the first day seems to correspond to that of the light-bearing stars on the fourth, there is no reality in the parallelism which some discover between the second and third days on the one hand, and the third and fourth on the other.…\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: 1. Mose 1,3 (GERSCH)\nText: „Und Gott sprach: Es werde Licht! Und es ward Licht.“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- 2. Korinther 4,6: „Denn der Gott, welcher aus der Finsternis Licht hervorleuchten hieß, der hat es auch in unsern Herzen licht werden lassen zur Erleuchtung mit der Erkenntnis der Herrlichkeit Gottes im Angesicht Jesu Christi.“\n- Johannes 1,5: „Und das Licht leuchtet in der Finsternis, und die Finsternis hat es nicht begriffen.“\n- Jesaja 45,7: „der ich das Licht mache und die Finsternis schaffe; der ich Frieden gebe und Unglück schaffe. Ich, der HERR, tue solches alles.“\n- Jesaja 60,19: „Nicht mehr die Sonne wird dir am Tage zum Lichte dienen, noch bei Nacht der Glanz des Mondes zur Leuchte, sondern der HERR wird dir zum ewigen Lichte werden, und deines Gottes wirst du dich rühmen.“\n- 1. Johannes 1,5: „Und das ist die Botschaft, die wir von ihm gehört haben und euch verkündigen, daß Gott Licht ist und in ihm gar keine Finsternis ist.“\n- Epheser 5,8: „Denn ihr waret einst Finsternis; nun aber seid ihr Licht in dem Herrn. Wandelt als Kinder des Lichts!“\n- Johannes 3,19: „Darin besteht aber das Gericht, daß das Licht in die Welt gekommen ist, und die Menschen liebten die Finsternis mehr als das Licht; denn ihre Werke waren böse.“\n- Psalmen 97,11: „Licht wird dem Gerechten gespendet und Freude den aufrichtigen Herzen.“\n- Johannes 1,9: „Das wahrhaftige Licht, welches jeden Menschen erleuchtet, sollte in die Welt kommen.“\n- Psalmen 33,6: „Die Himmel sind durch das Wort des HERRN gemacht und ihr ganzes Heer durch den Geist seines Mundes.“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- אֱלֹהִים (ʼĕlôhîym) H430\n  Bedeutung: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative\n  Wurzel: plural of H433 (אֱלוֹהַּ);\n- אָמַר (ʼâmar) H559\n  Bedeutung: to say (used with great latitude)\n  Wurzel: a primitive root;\n- הָיָה (hâyâh) H1961\n  Bedeutung: to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)\n  Wurzel: a primitive root (compare H1933 (הָוָא));\n- אוֹר (ʼôwr) H216\n  Bedeutung: illumination or (concrete) luminary (in every sense, including lightning, happiness, etc.)\n  Wurzel: from H215 (אוֹר);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:tyndale]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: tyndale | Tyndale Open Study Notes, zu Vers 3]\n1:3-13 In the first three days, God formed the chaos into a habitable world. 1:3 Then God said: Nothing in ch 1 is created apart from God’s powerful word (cp. Ps 33:6, 9). • “Let there be . . .” and there was: God’s command enacted his will to create the world. God is not a part of creation or limited by it; he is the supreme ruler over everything (cp. Neh 9:6).\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 3]\nWe have here a further account of the first day's work, in which observe, 1. That the first of all visible beings which God created was light; not that by it he himself might see to work (for the darkness and light are both alike to him), but that by it we might see his works and his glory in them, and might work our works while it is day. The works of Satan and his servants are works of darkness; but he that doeth truth, and doeth good, cometh to the light, and coveteth it, that his deeds may be made manifest, Joh 3:21. Light is the great beauty and blessing of the universe. Like the first-born, it does, of all visible beings, most resemble its great Parent in purity and power, brightness and beneficence; it is of great affinity with a spirit, and is next to it; though by it we see other things, and are sure that it is, yet we know not its nature, nor can describe what it is, or by what way the light is parted, Job 38:19, Job 38:24. By the sight of it let us be led to, and assisted in, the believing contemplation of him who is light, infinite and eternal light (Jo1 1:5), and the Father of lights (Jam 1:17), and who dwells in inaccessible light, Ti1 6:16. In the new creation, the first thing wrought in the soul is light: the blessed Spirit captives the will and affections by enlightening the understanding, so coming into the heart by the door, like the good shepherd whose own the sheep are, while sin and Satan, like thieves and robbers, climb up some other way. Those that by sin were darkness by grace become light in the world. 2. That the light was made by the word of God's power. He said, Let there be light; he willed and appointed it, and it was done immediately: there was light, such a copy as exactly answered the original idea in the Eternal Mind. O the power of th…\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 3]\nTHE FIRST DAY. (Gen 1:3-5) God said--This phrase, which occurs so repeatedly in the account means: willed, decreed, appointed; and the determining will of God was followed in every instance by an immediate result. Whether the sun was created at the same time with, or long before, the earth, the dense accumulation of fogs and vapors which enveloped the chaos had covered the globe with a settled gloom. But by the command of God, light was rendered visible; the thick murky clouds were dispersed, broken, or rarefied, and light diffused over the expanse of waters. The effect is described in the name \"day,\" which in Hebrew signifies \"warmth,\" \"heat\"; while the name \"night\" signifies a \"rolling up,\" as night wraps all things in a shady mantle.\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 3]\nAnd God said, Let there be light - הי אור ויהי אור Yehi or, vaihi or. Nothing can be conceived more dignified than this form of expression. It argues at once uncontrollable authority, and omnific power; and in human language it is scarcely possible to conceive that God can speak more like himself. This passage, in the Greek translation of the Septuagint, fell in the way of Dionysius Longinus, one of the most judicious Greek critics that ever lived, and who is highly celebrated over the civilized world for a treatise he wrote, entitled Περι Ὑψους, Concerning the Sublime, both in prose and poetry; of this passage, though a heathen, he speaks in the following terms: - Ταυτῃ και ὁ των Ιουδαιων θεσμοθετης(ουχ ὁ τυχων ανηρ,) επειδη την του θειου δυναμιν κατα την αξιαν εχωρησε, καξεφηνεν· ευθυς εν τῃ εισβολη γραψας των νομων, ΕΙΠΕΝ Ὁ ΘΕΟΣ, φησι, τι; ΓΕΝΕΣΘΩ ΦΩΣ· και εγενετο. ΓΕΝΕΣΘΩ ΓΗ· και εγενετο.\"So likewise the Jewish lawgiver (who was no ordinary man) having conceived a just idea of the Divine power, he expressed it in a dignified manner; for at the beginning of his laws he thus speaks: God Said - What? Let There Be Light! and there was light. Let There Be Earth! and there was earth.\" - Longinus, sect. ix. edit. Pearce. Many have asked, \"How could light be produced on the first day, and the sun, the fountain of it, not created till the fourth day?\" With the various and often unphilosophical answers which have been given to this question I will not meddle, but shall observe that the original word אור signifies not only light but fire, see Isa 31:9 Eze 5:2. It is used for the Sun, Job 31:26. And for the electric fluid or Lightning, Job 37:3. And it is worthy of remark that It is used in Isa 44:16, for the heat, derived from אש esh, the fire. He burneth part thereof in…\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 3]\nAnd God said,.... This phrase is used, nine times in this account of the creation; it is admired by Longinus the Heathen in his treatise \"of the Sublime\", as a noble instance of it; and it is most beautifully paraphrased and explained in Psalm 33:6 as expressive of the will, power, authority, and efficacy of the divine Being; whose word is clothed with power, and who can do, and does whatever he will, and as soon as he pleases; his orders are always obeyed. Perhaps the divine Person speaking here is the Logos or Word of God, which was in the beginning with God, and was God, and who himself is the light that lightens every creature. The words spoke were, let there be light, and there was light: it at once appeared; \"God commanded light to shine out of darkness\"; as the apostle says, 2 Corinthians 4:6 this was the first thing made out of the dark chaos; as in the new creation, or work of grace in the heart, light is the first thing produced there: what this light was is not easy to say. Some of the Jewish Rabbins, and also some Christian writers, think the angels are designed by it, which is not at all probable, as the ends and use of this light show: others of them are of opinion, that it is the same with the sun, of which a repetition is made on the fourth day, because of its use and efficacy to the earth, and its plants; but others more rightly take it to be different from the sun, and a more glimmering light, which afterwards was gathered into and perfected in the body of the sun (f). It is the opinion of Zanchius (g), and which is approved of by our countryman, Mr. Fuller (h), that it was a lucid body, or a small lucid cloud, which by its circular motion from east to west made day and night (i); perhaps somewhat like the cloudy pillar of fire that guided the Israelit…\n\n[Belegschlüssel: keil-delitzsch | Keil-Delitzsch Old Testament Commentary, zu Vers 3]\nThe Creation of the World - Genesis 1:1-2:3 The account of the creation, its commencement, progress, and completion, bears the marks, both in form and substance, of a historical document in which it is intended that we should accept as actual truth, not only the assertion that God created the heavens, and the earth, and all that lives and moves in the world, but also the description of the creation itself in all its several stages. If we look merely at the form of this document, its place at the beginning of the book of Genesis is sufficient to warrant the expectation that it will give us history, and not fiction, or human speculation. As the development of the human family has been from the first a historical fact, and as man really occupies that place in the world which this record assigns him, the creation of man, as well as that of the earth on which, and the heaven for which, he is to live, must also be a work of God, i.e., a fact of objective truth and reality. The grand simplicity of the account is in perfect harmony with the fact. \"The whole narrative is sober, definite, clear, and concrete. The historical events described contain a rich treasury of speculative thoughts and poetical glory; but they themselves are free from the influence of human invention and human philosophizing\" (Delitzsch). This is also true of the arrangement of the whole. The work of creation does not fall, as Herder and others maintain, into two triads of days, with the work of the second answering to that of the first. For although the creation of the light on the first day seems to correspond to that of the light-bearing stars on the fourth, there is no reality in the parallelism which some discover between the second and third days on the one hand, and the third and fourth on the other.…\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:1:22:8", "label": "1. Mose 22,8", "why": "typology (Lamm)", "verse_text": "Und Abraham antwortete: Mein Sohn, Gott wird sich ein Lämmlein zum Brandopfer ersehen! Und sie gingen beide miteinander.", "user_message_en": "Verse: 1. Mose 22:8 (GERSCH)\nText: \"Und Abraham antwortete: Mein Sohn, Gott wird sich ein Lämmlein zum Brandopfer ersehen! Und sie gingen beide miteinander.\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- Johannes 1:36: \"Und indem er auf Jesus blickte, der vorüberwandelte, sprach er: Siehe, das Lamm Gottes!\"\n- Johannes 1:29: \"Am folgenden Tage sieht Johannes Jesus auf sich zukommen und spricht: Siehe, das Lamm Gottes, welches die Sünde der Welt hinwegnimmt!\"\n- Offenbarung 5:12: \"die sprachen mit lauter Stimme: Würdig ist das Lamm, das geschlachtet ist, zu empfangen die Macht und Reichtum und Weisheit und Stärke und Ehre und Ruhm und Lobpreisung!\"\n- Offenbarung 13:8: \"Und alle Bewohner der Erde werden es anbeten, deren Namen nicht geschrieben sind im Lebensbuche des Lammes, das geschlachtet ist, von Grundlegung der Welt an.\"\n- 1. Mose 18:14: \"Sollte denn dem HERRN etwas zu wunderbar sein? Zur bestimmten Zeit will ich wieder zu dir kommen im künftigen Jahre, und Sarah soll einen Sohn haben!\"\n- Matthäus 19:26: \"Jesus aber sah sie an und sprach zu ihnen: Bei den Menschen ist das unmöglich; aber bei Gott ist alles möglich.\"\n- Offenbarung 7:14: \"Und ich sprach zu ihm: Mein Herr, du weißt es! Und er sprach zu mir: Das sind die, welche aus der großen Trübsal kommen; und sie haben ihre Kleider gewaschen und hell gemacht im Blute des Lammes.\"\n- 2. Chronik 25:9: \"Amazia sprach zu dem Manne Gottes: Was wird dann aber aus den hundert Talenten, die ich den israelitischen Truppen gegeben habe? Der Mann Gottes sprach: Der HERR hat dir noch mehr zu geben als nur das!\"\n- Offenbarung 5:6: \"Und ich sah, und siehe, in der Mitte des Thrones und der vier lebendigen Wesen und inmitten der Ältesten stand ein Lamm, wie geschlachtet; es hatte sieben Hörner und sieben Augen, das sind die sieben Geister Gottes, ausgesandt über die ganze Erde.\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- אַבְרָהָם (ʼAbrâhâm) H85\n  meaning: Abraham, the later name of Abram\n  root: contracted from H1 (אָב) and an unused root (probably meaning to be populous); father of a multitude;\n- אָמַר (ʼâmar) H559\n  meaning: to say (used with great latitude)\n  root: a primitive root;\n- בֵּן (bên) H1121\n  meaning: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  root: from H1129 (בָּנָה);\n- אֱלֹהִים (ʼĕlôhîym) H430\n  meaning: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative\n  root: plural of H433 (אֱלוֹהַּ);\n- רָאָה (râʼâh) H7200\n  meaning: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)\n  root: a primitive root;\n- שֶׂה (seh) H7716\n  meaning: a member of a flock, i.e. a sheep or goat\n  root: or שֵׂי; probably from H7582 (שָׁאָה) through the idea of pushing out to graze;\n- עֹלָה (ʻôlâh) H5930\n  meaning: a step or (collectively, stairs, as ascending); usually a holocaust (as going up in smoke)\n  root: or עוֹלָה; feminine active participle of H5927 (עָלָה);\n- יָלַךְ (yâlak) H3212\n  meaning: to walk (literally or figuratively); causatively, to carry (in various senses)\n  root: a primitive root (compare H1980 (הָלַךְ));\n- שְׁנַיִם (shᵉnayim) H8147\n  meaning: two; also (as ordinal) twofold\n  root: dual of H8145 (שֵׁנִי); feminine שְׁתַּיִם;\n- יַחַד (yachad) H3162\n  meaning: properly, a unit, i.e. (adverb) unitedly\n  root: from H3161 (יָחַד);\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:matthew-henry]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 8]\nWe have here the famous story of Abraham's offering up his son Isaac, that is, his offering to offer him, which is justly looked upon as one of the wonders of the church. Here is, I. The strange command which God gave to Abraham concerning it (Gen 22:1, Gen 22:2). II. Abraham's strange obedience to this command (Gen 22:3-10) III. The strange issue of this trial. 1. The sacrificing of Isaac was countermanded (Gen 22:11, Gen 22:12). 2. Another sacrifice was provided (Gen 22:13, Gen 22:14). 3. The covenant was renewed with Abraham hereupon (Gen 22:15-19). Lastly, an account of some of Abraham's relations (Gen 22:20, etc.)\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 8]\nOFFERING ISAAC. (Gen. 22:1-19) God did tempt Abraham--not incite to sin (Jam 1:13), but try, prove--give occasion for the development of his faith (Pe1 1:7). and he said, . . . Here I am--ready at a moment's warning for God's service.\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 8]\nMy son, God will provide himself a lamb - Here we find the same obedient unshaken faith for which this pattern of practical piety was ever remarkable. But we must not suppose that this was the language merely of faith and obedience; the patriarch spoke prophetically, and referred to that Lamb of God which He had provided for himself, who in the fullness of time should take away the sin of the world, and of whom Isaac was a most expressive type. All the other lambs which had been offered from the foundation of the world had been such as Men chose and Men offered; but This was the Lamb which God had provided - emphatically, The Lamb Of God.\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 8]\nAnd Abraham said, my son, God will provide himself a lamb for a burnt offering,.... In which answer Abraham may have respect to the Messiah, the Lamb of God, John 1:29, whom he had provided in council and covenant before the world was; and who in promise, and type, and figure, was slain from the foundation of the world, Revelation 13:8; and whom in due time God would send into the world, John 10:36, and make him an offering for sin, Isaiah 53:10, and accept of him in the room and stead of his people: and this was a provision that could only be made by the Lord, and was the produce of his infinite wisdom, and the fruit of his grace, favour, and good will and of which Abraham had a clear sight and strong persuasion, see John 8:56; though as the words may be considered as a more direct answer to Isaac's question, which related to the sacrifice now about to be offered, they may be regarded as a prophecy of Abraham's, and of his faith in it, that God would, as in fact he did, provide a lamb or ram in the room of that he was called to offer; or he may mean Isaac himself, whom he was bid to take and offer, and so was a lamb of God's providing; though he did not choose directly to say this, but puts him off with such an answer, suggesting that it was best for him to leave it with God, who, as he had called them to such service, would supply them with a proper sacrifice; and in speaking in this manner he might give room for Isaac to suspect what was intended, and so by degrees bring him to the knowledge of it. Some Jewish writers (e) say, that Abraham to this answer added in express terms,\"my son, thou art the lamb:\" so they went both of them together; they proceeded on in their journey until they came to the place they were directed to go. The Targum of Jonathan says,\"they went…\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: 1. Mose 22,8 (GERSCH)\nText: „Und Abraham antwortete: Mein Sohn, Gott wird sich ein Lämmlein zum Brandopfer ersehen! Und sie gingen beide miteinander.“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- Johannes 1,36: „Und indem er auf Jesus blickte, der vorüberwandelte, sprach er: Siehe, das Lamm Gottes!“\n- Johannes 1,29: „Am folgenden Tage sieht Johannes Jesus auf sich zukommen und spricht: Siehe, das Lamm Gottes, welches die Sünde der Welt hinwegnimmt!“\n- Offenbarung 5,12: „die sprachen mit lauter Stimme: Würdig ist das Lamm, das geschlachtet ist, zu empfangen die Macht und Reichtum und Weisheit und Stärke und Ehre und Ruhm und Lobpreisung!“\n- Offenbarung 13,8: „Und alle Bewohner der Erde werden es anbeten, deren Namen nicht geschrieben sind im Lebensbuche des Lammes, das geschlachtet ist, von Grundlegung der Welt an.“\n- 1. Mose 18,14: „Sollte denn dem HERRN etwas zu wunderbar sein? Zur bestimmten Zeit will ich wieder zu dir kommen im künftigen Jahre, und Sarah soll einen Sohn haben!“\n- Matthäus 19,26: „Jesus aber sah sie an und sprach zu ihnen: Bei den Menschen ist das unmöglich; aber bei Gott ist alles möglich.“\n- Offenbarung 7,14: „Und ich sprach zu ihm: Mein Herr, du weißt es! Und er sprach zu mir: Das sind die, welche aus der großen Trübsal kommen; und sie haben ihre Kleider gewaschen und hell gemacht im Blute des Lammes.“\n- 2. Chronik 25,9: „Amazia sprach zu dem Manne Gottes: Was wird dann aber aus den hundert Talenten, die ich den israelitischen Truppen gegeben habe? Der Mann Gottes sprach: Der HERR hat dir noch mehr zu geben als nur das!“\n- Offenbarung 5,6: „Und ich sah, und siehe, in der Mitte des Thrones und der vier lebendigen Wesen und inmitten der Ältesten stand ein Lamm, wie geschlachtet; es hatte sieben Hörner und sieben Augen, das sind die sieben Geister Gottes, ausgesandt über die ganze Erde.“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- אַבְרָהָם (ʼAbrâhâm) H85\n  Bedeutung: Abraham, the later name of Abram\n  Wurzel: contracted from H1 (אָב) and an unused root (probably meaning to be populous); father of a multitude;\n- אָמַר (ʼâmar) H559\n  Bedeutung: to say (used with great latitude)\n  Wurzel: a primitive root;\n- בֵּן (bên) H1121\n  Bedeutung: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  Wurzel: from H1129 (בָּנָה);\n- אֱלֹהִים (ʼĕlôhîym) H430\n  Bedeutung: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative\n  Wurzel: plural of H433 (אֱלוֹהַּ);\n- רָאָה (râʼâh) H7200\n  Bedeutung: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)\n  Wurzel: a primitive root;\n- שֶׂה (seh) H7716\n  Bedeutung: a member of a flock, i.e. a sheep or goat\n  Wurzel: or שֵׂי; probably from H7582 (שָׁאָה) through the idea of pushing out to graze;\n- עֹלָה (ʻôlâh) H5930\n  Bedeutung: a step or (collectively, stairs, as ascending); usually a holocaust (as going up in smoke)\n  Wurzel: or עוֹלָה; feminine active participle of H5927 (עָלָה);\n- יָלַךְ (yâlak) H3212\n  Bedeutung: to walk (literally or figuratively); causatively, to carry (in various senses)\n  Wurzel: a primitive root (compare H1980 (הָלַךְ));\n- שְׁנַיִם (shᵉnayim) H8147\n  Bedeutung: two; also (as ordinal) twofold\n  Wurzel: dual of H8145 (שֵׁנִי); feminine שְׁתַּיִם;\n- יַחַד (yachad) H3162\n  Bedeutung: properly, a unit, i.e. (adverb) unitedly\n  Wurzel: from H3161 (יָחַד);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:matthew-henry]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 8]\nWe have here the famous story of Abraham's offering up his son Isaac, that is, his offering to offer him, which is justly looked upon as one of the wonders of the church. Here is, I. The strange command which God gave to Abraham concerning it (Gen 22:1, Gen 22:2). II. Abraham's strange obedience to this command (Gen 22:3-10) III. The strange issue of this trial. 1. The sacrificing of Isaac was countermanded (Gen 22:11, Gen 22:12). 2. Another sacrifice was provided (Gen 22:13, Gen 22:14). 3. The covenant was renewed with Abraham hereupon (Gen 22:15-19). Lastly, an account of some of Abraham's relations (Gen 22:20, etc.)\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 8]\nOFFERING ISAAC. (Gen. 22:1-19) God did tempt Abraham--not incite to sin (Jam 1:13), but try, prove--give occasion for the development of his faith (Pe1 1:7). and he said, . . . Here I am--ready at a moment's warning for God's service.\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 8]\nMy son, God will provide himself a lamb - Here we find the same obedient unshaken faith for which this pattern of practical piety was ever remarkable. But we must not suppose that this was the language merely of faith and obedience; the patriarch spoke prophetically, and referred to that Lamb of God which He had provided for himself, who in the fullness of time should take away the sin of the world, and of whom Isaac was a most expressive type. All the other lambs which had been offered from the foundation of the world had been such as Men chose and Men offered; but This was the Lamb which God had provided - emphatically, The Lamb Of God.\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 8]\nAnd Abraham said, my son, God will provide himself a lamb for a burnt offering,.... In which answer Abraham may have respect to the Messiah, the Lamb of God, John 1:29, whom he had provided in council and covenant before the world was; and who in promise, and type, and figure, was slain from the foundation of the world, Revelation 13:8; and whom in due time God would send into the world, John 10:36, and make him an offering for sin, Isaiah 53:10, and accept of him in the room and stead of his people: and this was a provision that could only be made by the Lord, and was the produce of his infinite wisdom, and the fruit of his grace, favour, and good will and of which Abraham had a clear sight and strong persuasion, see John 8:56; though as the words may be considered as a more direct answer to Isaac's question, which related to the sacrifice now about to be offered, they may be regarded as a prophecy of Abraham's, and of his faith in it, that God would, as in fact he did, provide a lamb or ram in the room of that he was called to offer; or he may mean Isaac himself, whom he was bid to take and offer, and so was a lamb of God's providing; though he did not choose directly to say this, but puts him off with such an answer, suggesting that it was best for him to leave it with God, who, as he had called them to such service, would supply them with a proper sacrifice; and in speaking in this manner he might give room for Isaac to suspect what was intended, and so by degrees bring him to the knowledge of it. Some Jewish writers (e) say, that Abraham to this answer added in express terms,\"my son, thou art the lamb:\" so they went both of them together; they proceeded on in their journey until they came to the place they were directed to go. The Targum of Jonathan says,\"they went…\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:20:3:5", "label": "Sprüche 3,5", "why": "wisdom, popular", "verse_text": "Vertraue auf den HERRN von ganzem Herzen und verlaß dich nicht auf deinen Verstand;", "user_message_en": "Verse: Sprüche 3:5 (GERSCH)\nText: \"Vertraue auf den HERRN von ganzem Herzen und verlaß dich nicht auf deinen Verstand;\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- Psalmen 37:5: \"Befiehl dem HERRN deinen Weg und vertraue auf ihn, so wird er handeln\"\n- Sprüche 28:26: \"Wer sich auf sein Herz verläßt, ist ein Narr; wer aber in der Weisheit wandelt, der wird entrinnen.\"\n- Psalmen 37:3: \"Vertraue auf den HERRN und tue Gutes, wohne im Lande und übe Treue;\"\n- Psalmen 62:8: \"Auf Gott ruht mein Heil und meine Ehre; der Fels meiner Stärke, meine Zuflucht ist in Gott.\"\n- Jesaja 12:2: \"Siehe, Gott ist mein Heil; ich will vertrauen und lasse mir nicht grauen; denn der HERR, der HERR, ist meine Kraft und mein Lied, und er ward mir zum Heil!\"\n- Psalmen 37:7: \"Halte still dem HERRN und warte auf ihn; erzürne dich nicht über den, welchem sein Weg gelingt, über den Mann, der Ränke übt!\"\n- Sprüche 3:7: \"Halte dich nicht selbst für weise; fürchte den HERRN und weiche vom Bösen!\"\n- Jeremia 10:23: \"Ich weiß, HERR, daß des Menschen Weg nicht in seiner Macht steht und daß der Mann, der da wandelt, seine Schritte nicht zu lenken vermag.\"\n- Römer 12:16: \"Seid gleichgesinnt gegeneinander; trachtet nicht nach hohen Dingen, sondern haltet euch herunter zu den Niedrigen; haltet euch nicht selbst für klug!\"\n- Psalmen 125:1: \"Ein Wallfahrtslied. Die auf den HERRN vertrauen, sind wie der Berg Zion, der nicht wankt, sondern ewiglich bleibt.\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- בָּטַח (bâṭach) H982\n  meaning: figuratively, to trust, be confident or sure\n  root: a primitive root; properly, to hide for refuge (but not so precipitately as H2620 (חָסָה));\n- יְהֹוָה (Yᵉhôvâh) H3068\n  meaning: Jehovah, Jewish national name of God\n  root: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- לֵב (lêb) H3820\n  meaning: the heart; also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the centre of anything\n  root: a form of H3824 (לֵבָב);\n- שָׁעַן (shâʻan) H8172\n  meaning: to support one's self\n  root: a primitive root;\n- בִּינָה (bîynâh) H998\n  meaning: understanding\n  root: from H995 (בִּין);\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:tyndale]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: tyndale — Tyndale Open Study Notes, on verse 5]\n3:5-6 On the path of wisdom, God himself guides us by the wisdom embodied in his word.\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 5]\nThis chapter is one of the most excellent in all this book, both for argument to persuade us to be religious and for directions therein. I. We must be constant to our duty because that is the way to be happy (Pro 3:1-4). II. We must live a life of dependence upon God because that is the way to be safe (Pro 3:5). III. We must keep up the fear of God because that is the way to be healthful (Pro 3:7, Pro 3:8). IV. We must serve God with our estates because that is the way to be rich (Pro 3:9, Pro 3:10). V. We must hear afflictions well because that is the way to get good by them (Pro 3:11, Pro 3:12). VI. We must take pains to obtain wisdom because that is the way to gain her, and to gain by her (Pro 3:13-20). VII. We must always govern ourselves by the rules of wisdom, of right reason and religion, because that is the way to be always easy (Pro 3:21-26). VIII. We must do all the good we can, and no hurt, to our neighbours, because according as men are just or unjust, charitable or uncharitable, humble or haughty, accordingly they shall receive of God (Pro 3:27-35). From all this it appears what a tendency religion has to make men both blessed and blessings.\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 5]\nTrust . . . heart--This is the center and marrow of true wisdom (Pro 22:19; Pro 28:25). The positive duty has its corresponding negation in the admonition against self-confidence.\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 5]\nTrust in the Lord with all thine heart,.... Not in a creature, the best, the holiest, and the highest; not in any creature enjoyment, as riches, strength, and wisdom; nor in any outward privilege, arising from natural descent and education; not in a man's self, in his own heart, which is deceitful; nor in any works of righteousness done by him; not in a profession of religion, or the duties of it, ever so well performed; not in frames, nor in graces, and the exercise of them; no, not in faith or trust itself: but in the Lord, the object of all grace, and in him only; in Jehovah the Father, as the God of nature and providence, for all temporal blessings; and as the God of all grace, for all spiritual blessings, and all the needful supplies of grace; and for eternal happiness, which he has provided, promised, and freely gives. Trust in him at all times; in times of affliction, temptation, and darkness: there is a great deal of reason for it; all power and strength are in him to help; his love, grace, and mercy, move him to it, and are always the same: the consideration of what he has done for others that have trusted in him, and for ourselves in times past, should induce and encourage to it; as also the happiness of those that trust in him, who enjoy peace and safety; and his displeasure at those that show any diffidence of him, or distrust him. Trust in Jehovah the Son; in his person for acceptance; in his righteousness for justification; in his blood for pardon; in his fulness for supply; in his power for protection and preservation; and in him alone for salvation and eternal life. Trust in Jehovah the Spirit, to carry on and finish the work of grace upon the heart; of which a saint may be confident that where it is begun it will be completed. And this trust in Father,…\n\n[cite key: keil-delitzsch — Keil-Delitzsch Old Testament Commentary, on verse 5]\nWere \"kindness and truth\" (Pro 3:3) understood only in relation to men, then the following admonition would not be interposed, since it proceeds from that going before, if there the quality of kindness and truth, not only towards man, but also towards God, is commended: 5 Trust in Jahve with thy whole heart, And lean not on thine own understanding. 6 In all thy ways acknowledge Him, And He will make plain thy paths. 7 Be not wise in thine own eyes; Fear Jahve, and depart from evil. 8 Health will then come to thy navel, And refreshing to thy bones. From God alone comes true prosperity, true help. He knows the right way to the right ends. He knows what benefits us. He is able to free us from that which does us harm: therefore it is our duty and our safety to place our confidence wholly in Him, and to trust not to our own judgment. The verb בּטח, Arab. baṭḥ, has the root-meaning expandere, whence perhaps, by a more direct way than that noted under Psa 4:6, it acquires the meaning confidere, to lean with the whole body on something, in order to rest upon it, strengthened by על, if one lean wholly - Fr. se reposer sur quelqu'un; Ital. riposarsi sopra alcuno, - like השּׁען with אל, to lean on anything, so as to be supported by it; with על, to support oneself on anything (Fl.). דעהוּ (the same in form as שׂאהוּ, Num 11:12) is not fully represented by \"acknowledge Him;\" as in Ch1 28:9 it is not a mere theoretic acknowledgment that is meant, but earnest penetrating cognizance, engaging the whole man. The practico-mystical דעהוּ, in and of itself full of significance, according to O. and N.T. usage, is yet strengthened by toto corde. The heart is the central seat of all spiritual soul-strength; to love God with the whole heart is to concentrate the whole inner life on the activ…\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: Sprüche 3,5 (GERSCH)\nText: „Vertraue auf den HERRN von ganzem Herzen und verlaß dich nicht auf deinen Verstand;“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- Psalmen 37,5: „Befiehl dem HERRN deinen Weg und vertraue auf ihn, so wird er handeln“\n- Sprüche 28,26: „Wer sich auf sein Herz verläßt, ist ein Narr; wer aber in der Weisheit wandelt, der wird entrinnen.“\n- Psalmen 37,3: „Vertraue auf den HERRN und tue Gutes, wohne im Lande und übe Treue;“\n- Psalmen 62,8: „Auf Gott ruht mein Heil und meine Ehre; der Fels meiner Stärke, meine Zuflucht ist in Gott.“\n- Jesaja 12,2: „Siehe, Gott ist mein Heil; ich will vertrauen und lasse mir nicht grauen; denn der HERR, der HERR, ist meine Kraft und mein Lied, und er ward mir zum Heil!“\n- Psalmen 37,7: „Halte still dem HERRN und warte auf ihn; erzürne dich nicht über den, welchem sein Weg gelingt, über den Mann, der Ränke übt!“\n- Sprüche 3,7: „Halte dich nicht selbst für weise; fürchte den HERRN und weiche vom Bösen!“\n- Jeremia 10,23: „Ich weiß, HERR, daß des Menschen Weg nicht in seiner Macht steht und daß der Mann, der da wandelt, seine Schritte nicht zu lenken vermag.“\n- Römer 12,16: „Seid gleichgesinnt gegeneinander; trachtet nicht nach hohen Dingen, sondern haltet euch herunter zu den Niedrigen; haltet euch nicht selbst für klug!“\n- Psalmen 125,1: „Ein Wallfahrtslied. Die auf den HERRN vertrauen, sind wie der Berg Zion, der nicht wankt, sondern ewiglich bleibt.“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- בָּטַח (bâṭach) H982\n  Bedeutung: figuratively, to trust, be confident or sure\n  Wurzel: a primitive root; properly, to hide for refuge (but not so precipitately as H2620 (חָסָה));\n- יְהֹוָה (Yᵉhôvâh) H3068\n  Bedeutung: Jehovah, Jewish national name of God\n  Wurzel: from H1961 (הָיָה); (the) self-Existent or Eternal;\n- לֵב (lêb) H3820\n  Bedeutung: the heart; also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the centre of anything\n  Wurzel: a form of H3824 (לֵבָב);\n- שָׁעַן (shâʻan) H8172\n  Bedeutung: to support one's self\n  Wurzel: a primitive root;\n- בִּינָה (bîynâh) H998\n  Bedeutung: understanding\n  Wurzel: from H995 (בִּין);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:tyndale]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: tyndale | Tyndale Open Study Notes, zu Vers 5]\n3:5-6 On the path of wisdom, God himself guides us by the wisdom embodied in his word.\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 5]\nThis chapter is one of the most excellent in all this book, both for argument to persuade us to be religious and for directions therein. I. We must be constant to our duty because that is the way to be happy (Pro 3:1-4). II. We must live a life of dependence upon God because that is the way to be safe (Pro 3:5). III. We must keep up the fear of God because that is the way to be healthful (Pro 3:7, Pro 3:8). IV. We must serve God with our estates because that is the way to be rich (Pro 3:9, Pro 3:10). V. We must hear afflictions well because that is the way to get good by them (Pro 3:11, Pro 3:12). VI. We must take pains to obtain wisdom because that is the way to gain her, and to gain by her (Pro 3:13-20). VII. We must always govern ourselves by the rules of wisdom, of right reason and religion, because that is the way to be always easy (Pro 3:21-26). VIII. We must do all the good we can, and no hurt, to our neighbours, because according as men are just or unjust, charitable or uncharitable, humble or haughty, accordingly they shall receive of God (Pro 3:27-35). From all this it appears what a tendency religion has to make men both blessed and blessings.\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 5]\nTrust . . . heart--This is the center and marrow of true wisdom (Pro 22:19; Pro 28:25). The positive duty has its corresponding negation in the admonition against self-confidence.\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 5]\nTrust in the Lord with all thine heart,.... Not in a creature, the best, the holiest, and the highest; not in any creature enjoyment, as riches, strength, and wisdom; nor in any outward privilege, arising from natural descent and education; not in a man's self, in his own heart, which is deceitful; nor in any works of righteousness done by him; not in a profession of religion, or the duties of it, ever so well performed; not in frames, nor in graces, and the exercise of them; no, not in faith or trust itself: but in the Lord, the object of all grace, and in him only; in Jehovah the Father, as the God of nature and providence, for all temporal blessings; and as the God of all grace, for all spiritual blessings, and all the needful supplies of grace; and for eternal happiness, which he has provided, promised, and freely gives. Trust in him at all times; in times of affliction, temptation, and darkness: there is a great deal of reason for it; all power and strength are in him to help; his love, grace, and mercy, move him to it, and are always the same: the consideration of what he has done for others that have trusted in him, and for ourselves in times past, should induce and encourage to it; as also the happiness of those that trust in him, who enjoy peace and safety; and his displeasure at those that show any diffidence of him, or distrust him. Trust in Jehovah the Son; in his person for acceptance; in his righteousness for justification; in his blood for pardon; in his fulness for supply; in his power for protection and preservation; and in him alone for salvation and eternal life. Trust in Jehovah the Spirit, to carry on and finish the work of grace upon the heart; of which a saint may be confident that where it is begun it will be completed. And this trust in Father,…\n\n[Belegschlüssel: keil-delitzsch | Keil-Delitzsch Old Testament Commentary, zu Vers 5]\nWere \"kindness and truth\" (Pro 3:3) understood only in relation to men, then the following admonition would not be interposed, since it proceeds from that going before, if there the quality of kindness and truth, not only towards man, but also towards God, is commended: 5 Trust in Jahve with thy whole heart, And lean not on thine own understanding. 6 In all thy ways acknowledge Him, And He will make plain thy paths. 7 Be not wise in thine own eyes; Fear Jahve, and depart from evil. 8 Health will then come to thy navel, And refreshing to thy bones. From God alone comes true prosperity, true help. He knows the right way to the right ends. He knows what benefits us. He is able to free us from that which does us harm: therefore it is our duty and our safety to place our confidence wholly in Him, and to trust not to our own judgment. The verb בּטח, Arab. baṭḥ, has the root-meaning expandere, whence perhaps, by a more direct way than that noted under Psa 4:6, it acquires the meaning confidere, to lean with the whole body on something, in order to rest upon it, strengthened by על, if one lean wholly - Fr. se reposer sur quelqu'un; Ital. riposarsi sopra alcuno, - like השּׁען with אל, to lean on anything, so as to be supported by it; with על, to support oneself on anything (Fl.). דעהוּ (the same in form as שׂאהוּ, Num 11:12) is not fully represented by \"acknowledge Him;\" as in Ch1 28:9 it is not a mere theoretic acknowledgment that is meant, but earnest penetrating cognizance, engaging the whole man. The practico-mystical דעהוּ, in and of itself full of significance, according to O. and N.T. usage, is yet strengthened by toto corde. The heart is the central seat of all spiritual soul-strength; to love God with the whole heart is to concentrate the whole inner life on the activ…\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:23:7:14", "label": "Jesaja 7,14", "why": "stress: almah/Jungfrau translation question", "verse_text": "Darum wird euch der Herr selbst ein Zeichen geben: Siehe, die Jungfrau hat empfangen und wird Mutter eines Sohnes, den sie Immanuel nennen wird.", "user_message_en": "Verse: Jesaja 7:14 (GERSCH)\nText: \"Darum wird euch der Herr selbst ein Zeichen geben: Siehe, die Jungfrau hat empfangen und wird Mutter eines Sohnes, den sie Immanuel nennen wird.\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- Matthäus 1:23: \"»Siehe, die Jungfrau wird empfangen und einen Sohn gebären, und man wird ihm den Namen Emmanuel geben; das heißt übersetzt: Gott mit uns.«\"\n- Jesaja 9:6: \"Der Mehrung der Herrschaft und des Friedens wird kein Ende sein auf dem Throne Davids und in seinem Königreich, daß er es gründe und mit Recht und Gerechtigkeit befestige von nun an bis in Ewigkeit. Der Eifer des HERRN der Heerscharen wird solches tun!\"\n- Lukas 1:31: \"Und siehe, du wirst empfangen und einen Sohn gebären; und du sollst ihm den Namen Jesus geben.\"\n- Johannes 1:14: \"Und das Wort ward Fleisch und wohnte unter uns; und wir sahen seine Herrlichkeit, eine Herrlichkeit als des Eingeborenen vom Vater, voller Gnade und Wahrheit.\"\n- Lukas 1:35: \"Und der Engel antwortete und sprach zu ihr: Der heilige Geist wird über dich kommen, und die Kraft des Höchsten wird dich überschatten. Darum wird auch das Heilige, das erzeugt wird, Sohn Gottes genannt werden.\"\n- 1. Timotheus 3:16: \"Und anerkannt groß ist das Geheimnis der Gottseligkeit: Gott ist geoffenbart im Fleisch, gerechtfertigt im Geist, erschienen den Engeln, gepredigt unter den Heiden, geglaubt in der Welt, aufgenommen in Herrlichkeit.\"\n- Jesaja 8:8: \"und wird daherfahren über Juda, es überschwemmen und überfluten bis an den Hals; und die Ausdehnung seiner Heeresflügel wird die Breite deines Landes füllen, o Immanuel!\"\n- 1. Mose 3:15: \"Und ich will Feindschaft setzen zwischen dir und dem Weibe, zwischen deinem Samen und ihrem Samen; derselbe soll dir den Kopf zertreten, und du wirst ihn in die Ferse stechen.\"\n- Jesaja 8:10: \"Beschließet einen Rat, (es wird doch nichts daraus! Verabredet etwas), es wird doch nicht ausgeführt; denn mit uns ist Gott!\"\n- Römer 9:5: \"ihnen gehören auch die Väter an, und von ihnen stammt dem Fleische nach Christus, der da ist über alle, hochgelobter Gott, in Ewigkeit. Amen!\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- אֲדֹנָי (ʼĂdônây) H136\n  meaning: the Lord (used as a proper name of God only)\n  root: an emphatic form of H113 (אָדוֹן);\n- נָתַן (nâthan) H5414\n  meaning: to give, used with greatest latitude of application (put, make, etc.)\n  root: a primitive root;\n- אוֹת (ʼôwth) H226\n  meaning: a signal (literally or figuratively), as aflag, beacon, monument, omen, prodigy, evidence, etc.\n  root: probably from H225 (אוּת) (in the sense of appearing);\n- עַלְמָה (ʻalmâh) H5959\n  meaning: a lass (as veiled or private)\n  root: feminine of H5958 (עֶלֶם);\n- הָרֶה (hâreh) H2030\n  meaning: pregnant\n  root: or הָרִי; (Hosea 14:1), from H2029 (הָרָה);\n- יָלַד (yâlad) H3205\n  meaning: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage\n  root: a primitive root;\n- בֵּן (bên) H1121\n  meaning: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  root: from H1129 (בָּנָה);\n- קָרָא (qârâʼ) H7121\n  meaning: to call out to (i.e. properly, address by name, but used in a wide variety of applications)\n  root: a primitive root (rather identical with H7122 (קָרָא) through the idea of accosting a person met);\n- שֵׁם (shêm) H8034\n  meaning: an appellation, as amark or memorial of individuality; by implication honor, authority, character\n  root: a primitive word (perhaps rather from through the idea of definite and conspicuous position; compare H8064 (שָׁמַיִם));\n- אֵל (ʼêl) H410\n  meaning: strength; as adjective, mighty; especially the Almighty (but used also of any deity)\n  root: shortened from H352 (אַיִל);\n- עִמָּנוּאֵל (ʻImmânûwʼêl) H6005\n  meaning: Immanuel, a type name of Isaiah's son\n  root: from H5973 (עִם) and with a pronominal suffix inserted; with us (is) God;\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:tyndale]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: tyndale — Tyndale Open Study Notes, on verse 14]\n7:14 This prophecy received its ultimate fulfillment in the birth of Jesus Christ (Matt 1:18-24). Yet it is likely that it also had a partial fulfillment in Isaiah’s day, either with the birth of godly king Hezekiah, Ahaz’s son, or with the birth of one of Isaiah’s children. The similar sequence of the verbs in Isa 7:14 and 8:3 (conceive . . . give birth . . . call) and the link between Immanuel and Maher-shalal-hash-baz in 8:5-10 suggest that Immanuel and Maher-shalal-hash-baz were the same person. • The name Immanuel (which means ‘God is with us’) symbolized God’s presence and protection. God was with Judah during the attack by the alliance of Syria and Israel (734 BC), in the Assyrian crisis (701 BC), and throughout their prolonged existence until their fall in 586 BC. The kingdom of Israel fell during the time of Isaiah (722 BC). The assurance “I am with you” remained significant even in the exilic and postexilic periods (41:10; 43:2, 5). The greatest assurance ultimately came in Jesus Christ, the incarnate Son of God (Matt 1:23; see also Rev 12:5).\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 14]\nThis chapter is an occasional sermon, in which the prophet sings both of mercy and judgment to those that did not perceive or understand either; he piped unto them, but they danced not, mourned unto them, but they wept not. Here is, I. The consternation that Ahaz was in upon an attempt of the confederate forces of Syria and Israel against Jerusalem (Isa 7:1, Isa 7:2). II. The assurance which God, by the prophet, sent him for his encouragement, that the attempt should be defeated and Jerusalem should be preserved (Isa 7:3-9). III. The confirmation of this by a sign which God gave to Ahaz, when he refused to ask one, referring to Christ, and our redemption by him (Isa 7:10-16). IV. A threatening of the great desolation that God would bring upon Ahaz and his kingdom by the Assyrians, notwithstanding their escape from this present storm, because they went on still in their wickedness (Isa 7:17-25). And this is written both for our comfort and for our admonition.\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 14]\nhimself--since thou wilt not ask a sign, nay, rejectest the offer of one. you--for the sake of the house of believing \"David\" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake. Behold--arresting attention to the extraordinary prophecy. virgin--from a root, \"to lie hid,\" virgins being closely kept from men's gaze in their parents' custody in the East. The Hebrew, and the Septuagint here, and Greek (Mat 1:23), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significancy is realized in \"the woman\" (Gen 3:15), whose seed should bruise the serpent's head and deliver captive man (Jer 31:22; Mic 5:3). Language is selected such as, while partially applicable to the immediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The New Testament application of such prophecies is not a strained \"accommodation\"; rather the temporary fulfilment of an adaptation of the far-reaching prophecy to the present passing event, which foreshadows typically the great central end of prophecy, Jesus Christ (Rev 19:10). Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; \"virgin\" applies, in its simplest sense, to the Virgin Mary, rather than to the prophetess who ceased to be a virgin when she \"conceived\"; \"Immanuel,\" God with us (Joh 1:14; Rev 21:3), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (Isa 9:6), \"the Child, the Son, Wonderful (c…\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 14]\nMere begins another section of prophecy, ending with the ninth chapter. It opens with exhorting to amendment of life, without which the confidence of the Jews in their temple is declared vain, Jer 7:1-11. God bids them take warning from the fate of their brethren the Israelites, who had been carried away captive on account of their sins without any regard to that sacred place, (Shiloh), where the ark of God once resided, Jer 7:12-15. The iniquities of Judah are so great in the sight of God that the prophet is commanded not to intercede for the people, Jer 7:16; the more especially as they persisted in provoking God by their idolatrous practices, Jer 7:17-20. The Jewish sacrifices, if not accompanied with obedience to the moral law, are of no avail, Jer 7:21-24. Notwithstanding the numerous messages of mercy from the time of the exodus, the people revolted more and more; and have added to their other sins this horrible evil, the setting up of their abominations in the temple of Jehovah; or, in other words, they have encumbered the Mosaic economy, which shadowed forth the glorious truths of Christianity, with a heterogeneous admixture of the idolatrous, impure, and cruel rites of heathenism; consequently, the whole land shall be utterly desolated, Jer 7:25-34.\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 14]\nTherefore the Lord himself shall give you a sign,.... Whether they would ask one or not; a sign both in heaven and earth, namely, the promised Messiah; who being the Lord from heaven, would take flesh of a virgin on earth; and who as man, being buried in the heart of the earth, would be raised from thence, and ascend up into heaven; and whose birth, though it was to be many years after, was a sign of present deliverance to Judah from the confederacy of the two kings of Syria and Israel; and of future safety, since it was not possible that this kingdom should cease to be one until the Messiah was come, who was to spring from Judah, and be of the house of David; wherefore by how much the longer off was his birth, by so much the longer was their safety. Behold, a virgin shall conceive, and bear a son; this is not to be understood of Hezekiah, the son of Ahaz, by his wife, as some Jewish writers interpret it; which interpretation Jarchi refutes, by observing that Hezekiah was nine years old when his father began to reign, and this being, as he says, the fourth year of his reign, he must be at this time thirteen years of age; in like manner, Aben Ezra and Kimchi object to it; and besides, his mother could not be called a \"virgin\": and for the same reason it cannot be understood of any other son of his either by his wife, as Kimchi thinks, or by some young woman; moreover, no other son of his was ever lord of Judea, as this Immanuel is represented to be, in Isaiah 8:8 nor can it be interpreted of Isaiah's wife and son, as Aben Ezra and Jarchi think; since the prophet could never call her a \"virgin\", who had bore him children, one of which was now with him; nor indeed a \"young woman\", but rather \"the prophetess\", as in Isaiah 8:3 nor was any son of his king of Judah, as this a…\n\n[cite key: keil-delitzsch — Keil-Delitzsch Old Testament Commentary, on verse 14]\n\"Therefore the Lord, He will give you a sign: Behold, the virgin conceives, and bears a son, and calls his name Immanuel. Butter and honey will he eat, at the time that he knows to refuse the evil and choose the good.\" In its form the prophecy reminds one of Gen 16:11, \"Behold, thou art with child, and wilt bear a son, and call his name Ishmael.\" Here, however, the words are not addressed to the person about to bear the child, although Matthew gives this interpretation to the prophecy; (Note: Jerome discusses this diversity in a very impartial and intelligent manner, in his ep. ad Pammachium de optimo genere interpretandi.) for קראת is not the second person, but the third, and is synonymous with קראה (according to Ges. 74. Anm. 1), another form which is also met with in Gen 33:11; Lev 25:21; Deu 31:29, and Psa 118:23. (Note: The pointing makes a distinction between קראת (she calls) and קראת, as Gen 16:11 should be pointed (thou callest); and Olshausen (35, b) is wrong in pronouncing the latter a mistake.) Moreover, the condition of pregnancy, which is here designated by the participial adjective הרה (cf., Sa2 11:5), was not an already existing one in this instance, but (as in all probability also in Jdg 13:5, cf., Jdg 13:4) something future, as well as the act of bearing, since hinnēh is always used by Isaiah to introduce a future occurrence. This use of hinneh in Isaiah is a sufficient answer to Gesenius, Knobel, and others, who understand hâ‛almâh as referring to the young wife of the prophet himself, who was at that very time with child. But it is altogether improbable that the wife of the prophet himself should be intended. For if it were to her that he referred, he could hardly have expressed himself in a more ambiguous and unintelligible manner; and we cannot s…\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: Jesaja 7,14 (GERSCH)\nText: „Darum wird euch der Herr selbst ein Zeichen geben: Siehe, die Jungfrau hat empfangen und wird Mutter eines Sohnes, den sie Immanuel nennen wird.“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- Matthäus 1,23: „»Siehe, die Jungfrau wird empfangen und einen Sohn gebären, und man wird ihm den Namen Emmanuel geben; das heißt übersetzt: Gott mit uns.«“\n- Jesaja 9,6: „Der Mehrung der Herrschaft und des Friedens wird kein Ende sein auf dem Throne Davids und in seinem Königreich, daß er es gründe und mit Recht und Gerechtigkeit befestige von nun an bis in Ewigkeit. Der Eifer des HERRN der Heerscharen wird solches tun!“\n- Lukas 1,31: „Und siehe, du wirst empfangen und einen Sohn gebären; und du sollst ihm den Namen Jesus geben.“\n- Johannes 1,14: „Und das Wort ward Fleisch und wohnte unter uns; und wir sahen seine Herrlichkeit, eine Herrlichkeit als des Eingeborenen vom Vater, voller Gnade und Wahrheit.“\n- Lukas 1,35: „Und der Engel antwortete und sprach zu ihr: Der heilige Geist wird über dich kommen, und die Kraft des Höchsten wird dich überschatten. Darum wird auch das Heilige, das erzeugt wird, Sohn Gottes genannt werden.“\n- 1. Timotheus 3,16: „Und anerkannt groß ist das Geheimnis der Gottseligkeit: Gott ist geoffenbart im Fleisch, gerechtfertigt im Geist, erschienen den Engeln, gepredigt unter den Heiden, geglaubt in der Welt, aufgenommen in Herrlichkeit.“\n- Jesaja 8,8: „und wird daherfahren über Juda, es überschwemmen und überfluten bis an den Hals; und die Ausdehnung seiner Heeresflügel wird die Breite deines Landes füllen, o Immanuel!“\n- 1. Mose 3,15: „Und ich will Feindschaft setzen zwischen dir und dem Weibe, zwischen deinem Samen und ihrem Samen; derselbe soll dir den Kopf zertreten, und du wirst ihn in die Ferse stechen.“\n- Jesaja 8,10: „Beschließet einen Rat, (es wird doch nichts daraus! Verabredet etwas), es wird doch nicht ausgeführt; denn mit uns ist Gott!“\n- Römer 9,5: „ihnen gehören auch die Väter an, und von ihnen stammt dem Fleische nach Christus, der da ist über alle, hochgelobter Gott, in Ewigkeit. Amen!“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- אֲדֹנָי (ʼĂdônây) H136\n  Bedeutung: the Lord (used as a proper name of God only)\n  Wurzel: an emphatic form of H113 (אָדוֹן);\n- נָתַן (nâthan) H5414\n  Bedeutung: to give, used with greatest latitude of application (put, make, etc.)\n  Wurzel: a primitive root;\n- אוֹת (ʼôwth) H226\n  Bedeutung: a signal (literally or figuratively), as aflag, beacon, monument, omen, prodigy, evidence, etc.\n  Wurzel: probably from H225 (אוּת) (in the sense of appearing);\n- עַלְמָה (ʻalmâh) H5959\n  Bedeutung: a lass (as veiled or private)\n  Wurzel: feminine of H5958 (עֶלֶם);\n- הָרֶה (hâreh) H2030\n  Bedeutung: pregnant\n  Wurzel: or הָרִי; (Hosea 14:1), from H2029 (הָרָה);\n- יָלַד (yâlad) H3205\n  Bedeutung: to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage\n  Wurzel: a primitive root;\n- בֵּן (bên) H1121\n  Bedeutung: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  Wurzel: from H1129 (בָּנָה);\n- קָרָא (qârâʼ) H7121\n  Bedeutung: to call out to (i.e. properly, address by name, but used in a wide variety of applications)\n  Wurzel: a primitive root (rather identical with H7122 (קָרָא) through the idea of accosting a person met);\n- שֵׁם (shêm) H8034\n  Bedeutung: an appellation, as amark or memorial of individuality; by implication honor, authority, character\n  Wurzel: a primitive word (perhaps rather from through the idea of definite and conspicuous position; compare H8064 (שָׁמַיִם));\n- אֵל (ʼêl) H410\n  Bedeutung: strength; as adjective, mighty; especially the Almighty (but used also of any deity)\n  Wurzel: shortened from H352 (אַיִל);\n- עִמָּנוּאֵל (ʻImmânûwʼêl) H6005\n  Bedeutung: Immanuel, a type name of Isaiah's son\n  Wurzel: from H5973 (עִם) and with a pronominal suffix inserted; with us (is) God;\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:tyndale]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: tyndale | Tyndale Open Study Notes, zu Vers 14]\n7:14 This prophecy received its ultimate fulfillment in the birth of Jesus Christ (Matt 1:18-24). Yet it is likely that it also had a partial fulfillment in Isaiah’s day, either with the birth of godly king Hezekiah, Ahaz’s son, or with the birth of one of Isaiah’s children. The similar sequence of the verbs in Isa 7:14 and 8:3 (conceive . . . give birth . . . call) and the link between Immanuel and Maher-shalal-hash-baz in 8:5-10 suggest that Immanuel and Maher-shalal-hash-baz were the same person. • The name Immanuel (which means ‘God is with us’) symbolized God’s presence and protection. God was with Judah during the attack by the alliance of Syria and Israel (734 BC), in the Assyrian crisis (701 BC), and throughout their prolonged existence until their fall in 586 BC. The kingdom of Israel fell during the time of Isaiah (722 BC). The assurance “I am with you” remained significant even in the exilic and postexilic periods (41:10; 43:2, 5). The greatest assurance ultimately came in Jesus Christ, the incarnate Son of God (Matt 1:23; see also Rev 12:5).\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 14]\nThis chapter is an occasional sermon, in which the prophet sings both of mercy and judgment to those that did not perceive or understand either; he piped unto them, but they danced not, mourned unto them, but they wept not. Here is, I. The consternation that Ahaz was in upon an attempt of the confederate forces of Syria and Israel against Jerusalem (Isa 7:1, Isa 7:2). II. The assurance which God, by the prophet, sent him for his encouragement, that the attempt should be defeated and Jerusalem should be preserved (Isa 7:3-9). III. The confirmation of this by a sign which God gave to Ahaz, when he refused to ask one, referring to Christ, and our redemption by him (Isa 7:10-16). IV. A threatening of the great desolation that God would bring upon Ahaz and his kingdom by the Assyrians, notwithstanding their escape from this present storm, because they went on still in their wickedness (Isa 7:17-25). And this is written both for our comfort and for our admonition.\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 14]\nhimself--since thou wilt not ask a sign, nay, rejectest the offer of one. you--for the sake of the house of believing \"David\" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake. Behold--arresting attention to the extraordinary prophecy. virgin--from a root, \"to lie hid,\" virgins being closely kept from men's gaze in their parents' custody in the East. The Hebrew, and the Septuagint here, and Greek (Mat 1:23), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to become the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; its fullest significancy is realized in \"the woman\" (Gen 3:15), whose seed should bruise the serpent's head and deliver captive man (Jer 31:22; Mic 5:3). Language is selected such as, while partially applicable to the immediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The New Testament application of such prophecies is not a strained \"accommodation\"; rather the temporary fulfilment of an adaptation of the far-reaching prophecy to the present passing event, which foreshadows typically the great central end of prophecy, Jesus Christ (Rev 19:10). Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; \"virgin\" applies, in its simplest sense, to the Virgin Mary, rather than to the prophetess who ceased to be a virgin when she \"conceived\"; \"Immanuel,\" God with us (Joh 1:14; Rev 21:3), cannot in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (Isa 9:6), \"the Child, the Son, Wonderful (c…\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 14]\nMere begins another section of prophecy, ending with the ninth chapter. It opens with exhorting to amendment of life, without which the confidence of the Jews in their temple is declared vain, Jer 7:1-11. God bids them take warning from the fate of their brethren the Israelites, who had been carried away captive on account of their sins without any regard to that sacred place, (Shiloh), where the ark of God once resided, Jer 7:12-15. The iniquities of Judah are so great in the sight of God that the prophet is commanded not to intercede for the people, Jer 7:16; the more especially as they persisted in provoking God by their idolatrous practices, Jer 7:17-20. The Jewish sacrifices, if not accompanied with obedience to the moral law, are of no avail, Jer 7:21-24. Notwithstanding the numerous messages of mercy from the time of the exodus, the people revolted more and more; and have added to their other sins this horrible evil, the setting up of their abominations in the temple of Jehovah; or, in other words, they have encumbered the Mosaic economy, which shadowed forth the glorious truths of Christianity, with a heterogeneous admixture of the idolatrous, impure, and cruel rites of heathenism; consequently, the whole land shall be utterly desolated, Jer 7:25-34.\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 14]\nTherefore the Lord himself shall give you a sign,.... Whether they would ask one or not; a sign both in heaven and earth, namely, the promised Messiah; who being the Lord from heaven, would take flesh of a virgin on earth; and who as man, being buried in the heart of the earth, would be raised from thence, and ascend up into heaven; and whose birth, though it was to be many years after, was a sign of present deliverance to Judah from the confederacy of the two kings of Syria and Israel; and of future safety, since it was not possible that this kingdom should cease to be one until the Messiah was come, who was to spring from Judah, and be of the house of David; wherefore by how much the longer off was his birth, by so much the longer was their safety. Behold, a virgin shall conceive, and bear a son; this is not to be understood of Hezekiah, the son of Ahaz, by his wife, as some Jewish writers interpret it; which interpretation Jarchi refutes, by observing that Hezekiah was nine years old when his father began to reign, and this being, as he says, the fourth year of his reign, he must be at this time thirteen years of age; in like manner, Aben Ezra and Kimchi object to it; and besides, his mother could not be called a \"virgin\": and for the same reason it cannot be understood of any other son of his either by his wife, as Kimchi thinks, or by some young woman; moreover, no other son of his was ever lord of Judea, as this Immanuel is represented to be, in Isaiah 8:8 nor can it be interpreted of Isaiah's wife and son, as Aben Ezra and Jarchi think; since the prophet could never call her a \"virgin\", who had bore him children, one of which was now with him; nor indeed a \"young woman\", but rather \"the prophetess\", as in Isaiah 8:3 nor was any son of his king of Judah, as this a…\n\n[Belegschlüssel: keil-delitzsch | Keil-Delitzsch Old Testament Commentary, zu Vers 14]\n\"Therefore the Lord, He will give you a sign: Behold, the virgin conceives, and bears a son, and calls his name Immanuel. Butter and honey will he eat, at the time that he knows to refuse the evil and choose the good.\" In its form the prophecy reminds one of Gen 16:11, \"Behold, thou art with child, and wilt bear a son, and call his name Ishmael.\" Here, however, the words are not addressed to the person about to bear the child, although Matthew gives this interpretation to the prophecy; (Note: Jerome discusses this diversity in a very impartial and intelligent manner, in his ep. ad Pammachium de optimo genere interpretandi.) for קראת is not the second person, but the third, and is synonymous with קראה (according to Ges. 74. Anm. 1), another form which is also met with in Gen 33:11; Lev 25:21; Deu 31:29, and Psa 118:23. (Note: The pointing makes a distinction between קראת (she calls) and קראת, as Gen 16:11 should be pointed (thou callest); and Olshausen (35, b) is wrong in pronouncing the latter a mistake.) Moreover, the condition of pregnancy, which is here designated by the participial adjective הרה (cf., Sa2 11:5), was not an already existing one in this instance, but (as in all probability also in Jdg 13:5, cf., Jdg 13:4) something future, as well as the act of bearing, since hinnēh is always used by Isaiah to introduce a future occurrence. This use of hinneh in Isaiah is a sufficient answer to Gesenius, Knobel, and others, who understand hâ‛almâh as referring to the young wife of the prophet himself, who was at that very time with child. But it is altogether improbable that the wife of the prophet himself should be intended. For if it were to her that he referred, he could hardly have expressed himself in a more ambiguous and unintelligible manner; and we cannot s…\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:40:5:3", "label": "Matthäus 5,3", "why": "gospel, Greek nuance (ptōchos)", "verse_text": "Selig sind die geistlich Armen; denn ihrer ist das Himmelreich!", "user_message_en": "Verse: Matthäus 5:3 (GERSCH)\nText: \"Selig sind die geistlich Armen; denn ihrer ist das Himmelreich!\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- Jesaja 66:2: \"Hat doch meine Hand das alles gemacht, und so ist dies alles geworden, spricht der HERR. Ich will aber den ansehen, der gebeugten und niedergeschlagenen Geistes ist und der zittert ob meinem Wort.\"\n- Sprüche 29:23: \"Der Hochmut des Menschen erniedrigt ihn; aber ein Demütiger bekommt Ehre.\"\n- Psalmen 34:18: \"Als jene schrieen, hörte der HERR und rettete sie aus aller ihrer Not.\"\n- Sprüche 16:19: \"Besser demütig sein mit dem Geringen, als Beute teilen mit den Stolzen.\"\n- Lukas 18:14: \"Ich sage euch, dieser ging gerechtfertigt in sein Haus hinab, eher als jener; denn wer sich selbst erhöht, der wird erniedrigt werden, und wer sich selbst erniedrigt, der wird erhöht werden.\"\n- 2. Chronik 7:14: \"und sich mein Volk, das nach meinem Namen genannt ist, demütigt, und sie beten und suchen mein Angesicht und wenden sich ab von ihren bösen Wegen, so will ich im Himmel hören und ihre Sünden vergeben und ihr Land heilen.\"\n- Psalmen 51:17: \"Herr, tue meine Lippen auf, daß mein Mund dein Lob verkündige!\"\n- Jesaja 57:15: \"Denn also spricht der Hohe und Erhabene, der ewig wohnt und dessen Name heilig ist: In der Höhe und im Heiligtum wohne ich und bei dem, welcher eines zerschlagenen und gedemütigten Geistes ist, auf daß ich belebe den Geist der Gedemütigten und das Herz der Zerschlagenen erquicke.\"\n- Jakobus 2:5: \"Höret, meine lieben Brüder: Hat nicht Gott diejenigen erwählt, die in den Augen der Welt arm sind, daß sie reich im Glauben und Erben des Reiches würden, das er denen verheißen hat, die ihn lieben?\"\n- Jesaja 61:1: \"Der Geist Gottes, des HERRN, ist auf mir, weil der HERR mich gesalbt hat, um den Elenden gute Botschaft zu verkündigen; er hat mich gesandt, zerbrochene Herzen zu verbinden, den Gefangenen Befreiung zu predigen, den Gebundenen Öffnung der Kerkertüren;\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- μακάριος (makários) G3107\n  meaning: supremely blest; by extension, fortunate, well off\n  root: a prolonged form of the poetical (meaning the same);\n- πτωχός (ptōchós) G4434\n  meaning: akin to G4422 (πτοέω) and the alternate of G4098 (πίπτω)); a beggar (as cringing), i.e. pauper (strictly denoting absolute or public mendicancy, although also used in a qualified or relative sense; whereas G3993 (πένης) properly means only straitened circumstances in private), literally (often as noun) or figuratively (distressed)\n  root: from (to crouch);\n- πνεῦμα (pneûma) G4151\n  meaning: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  root: from G4154 (πνέω);\n- ὅτι (hóti) G3754\n  meaning: demonstrative, that (sometimes redundant); causative, because\n  root: neuter of G3748 (ὅστις) as conjunction;\n- αὐτός (autós) G846\n  meaning: the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons\n  root: from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward);\n- ἐστί (estí) G2076\n  meaning: he (she or it) is; also (with neuter plural) they are\n  root: third person singular present indicative of G1510 (εἰμί);\n- βασιλεία (basileía) G932\n  meaning: properly, royalty, i.e. (abstractly) rule, or (concretely) a realm (literally or figuratively)\n  root: from G935 (βασιλεύς);\n- οὐρανός (ouranós) G3772\n  meaning: the sky; by extension, heaven (as the abode of God); by implication, happiness, power, eternity; specially, the Gospel (Christianity)\n  root: perhaps from the same as G3735 (ὄρος) (through the idea of elevation);\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:tyndale]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: tyndale — Tyndale Open Study Notes, on verse 3]\n5:3 poor and realize their need for him (literally poor in spirit; cp. Luke 6:20, 24): In the Old Testament, the poor are often depicted as especially pious because oppression by the wealthy leads them to trust in the Lord for salvation and deliverance rather than relying on the power of wealth (Matt 11:5; Pss 37:14-15; 40:17; 69:28-33; Isa 61:1; 66:2). In both Matthew’s and Luke’s accounts, the “poor” are indeed physically poor, but their trust in God, not their poverty, is what makes them blessed (Isa 57:15; 66:2).\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 3]\nChrist begins his sermon with blessings, for he came into the world to bless us (Act 3:26), as the great High Priest of our profession; as the blessed Melchizedec; as He in whom all the families of the earth should be blessed, Gen 12:3. He came not only to purchase blessings for us, but to pour out and pronounce blessings on us; and here he does it as one having authority, as one that can command the blessing, even life for evermore, and that is the blessing here again and again promised to the good; his pronouncing them happy makes them so; for those whom he blesses, are blessed indeed. The Old Testament ended with a curse (Mal 4:6), the gospel begins with a blessing; for hereunto are we called, that we should inherit the blessing. Each of the blessings Christ here pronounces has a double intention: 1. To show who they are that are to be accounted truly happy, and what their characters are. 2. What that is wherein true happiness consists, in the promises made to persons of certain characters, the performance of which will make them happy. Now, 1. This is designed to rectify the ruinous mistakes of a blind and carnal world. Blessedness is the thing which men pretend to pursue; Who will make us to see good? Psa 4:6. But most mistake the end, and form a wrong notion of happiness; and then no wonder that they miss the way; they choose their own delusions, and court a shadow. The general opinion is, Blessed are they that are rich, and great, and honourable in the world; they spend their days in mirth, and their years in pleasure; they eat the fat, and drink the sweet, and carry all before them with a high hand, and have every sheaf bowing to their sheaf; happy the people that is in such a case; and their designs, aims, and purposes are accordingly; they bless the covetous (…\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 3]\nBlessed--Of the two words which our translators render \"blessed,\" the one here used points more to what is inward, and so might be rendered \"happy,\" in a lofty sense; while the other denotes rather what comes to us from without (as Mat 25:34). But the distinction is not always clearly carried out. One Hebrew word expresses both. On these precious Beatitudes, observe that though eight in number, there are here but seven distinct features of character. The eighth one--the \"persecuted for righteousness' sake\"--denotes merely the possessors of the seven preceding features, on account of which it is that they are persecuted (Ti2 3:12). Accordingly, instead of any distinct promise to this class, we have merely a repetition of the first promise. This has been noticed by several critics, who by the sevenfold character thus set forth have rightly observed that a complete character is meant to be depicted, and by the sevenfold blessedness attached to it, a perfect blessedness is intended. Observe, again, that the language in which these Beatitudes are couched is purposely fetched from the Old Testament, to show that the new kingdom is but the old in a new form; while the characters described are but the varied forms of that spirituality which was the essence of real religion all along, but had well-nigh disappeared under corrupt teaching. Further, the things here promised, far from being mere arbitrary rewards, will be found in each case to grow out of the characters to which they are attached, and in their completed form are but the appropriate coronation of them. Once more, as \"the kingdom of heaven,\" which is the first and the last thing here promised, has two stages--a present and a future, an initial and a consummate stage--so the fulfilment of each of these promises has two…\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 3]\nBlessed are the poor in spirit,.... Not the poor in purse, or who are so with respect to things temporal: for though God has chosen and called many, who are in such a condition of life, yet not all; the kingdom of heaven cannot be said to belong to them all, or only; but such as are poor in a spiritual sense. All mankind are spiritually poor; they have nothing to eat that is fit and proper; nor any clothes to wear, but rags; nor are they able to purchase either; they have no money to buy with; they are in debt, owe ten thousand talents, and have nothing to pay; and in such a condition, that they are not able to help themselves. The greater part of mankind are insensible of this their condition; but think themselves rich, and increased with goods: there are some who are sensible of it, who see their poverty and want, freely acknowledge it, bewail it, and mourn over it; are humbled for it, and are broken under a sense of it; entertain low and mean thoughts of themselves; seek after the true riches, both of grace and glory; and frankly acknowledge, that all they have, or hope to have, is owing to the free grace of God. Now these are the persons intended in this place; who are not only \"poor\", but are poor \"in spirit\"; in their own spirits, in their own sense, apprehension, and judgment: and may even be called \"beggars\", as the word may be rendered; for being sensible of their poverty, they place themselves at the door of mercy, and knock there; their language is, \"God be merciful\"; their posture is standing, watching, and waiting, at wisdom's gates, and at the posts of her door; they are importunate, will have no denial, yet receive the least favour with thankfulness. Now these are pronounced \"blessed\", for this reason, for theirs is the kingdom of heaven; not only the Gos…\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: Matthäus 5,3 (GERSCH)\nText: „Selig sind die geistlich Armen; denn ihrer ist das Himmelreich!“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- Jesaja 66,2: „Hat doch meine Hand das alles gemacht, und so ist dies alles geworden, spricht der HERR. Ich will aber den ansehen, der gebeugten und niedergeschlagenen Geistes ist und der zittert ob meinem Wort.“\n- Sprüche 29,23: „Der Hochmut des Menschen erniedrigt ihn; aber ein Demütiger bekommt Ehre.“\n- Psalmen 34,18: „Als jene schrieen, hörte der HERR und rettete sie aus aller ihrer Not.“\n- Sprüche 16,19: „Besser demütig sein mit dem Geringen, als Beute teilen mit den Stolzen.“\n- Lukas 18,14: „Ich sage euch, dieser ging gerechtfertigt in sein Haus hinab, eher als jener; denn wer sich selbst erhöht, der wird erniedrigt werden, und wer sich selbst erniedrigt, der wird erhöht werden.“\n- 2. Chronik 7,14: „und sich mein Volk, das nach meinem Namen genannt ist, demütigt, und sie beten und suchen mein Angesicht und wenden sich ab von ihren bösen Wegen, so will ich im Himmel hören und ihre Sünden vergeben und ihr Land heilen.“\n- Psalmen 51,17: „Herr, tue meine Lippen auf, daß mein Mund dein Lob verkündige!“\n- Jesaja 57,15: „Denn also spricht der Hohe und Erhabene, der ewig wohnt und dessen Name heilig ist: In der Höhe und im Heiligtum wohne ich und bei dem, welcher eines zerschlagenen und gedemütigten Geistes ist, auf daß ich belebe den Geist der Gedemütigten und das Herz der Zerschlagenen erquicke.“\n- Jakobus 2,5: „Höret, meine lieben Brüder: Hat nicht Gott diejenigen erwählt, die in den Augen der Welt arm sind, daß sie reich im Glauben und Erben des Reiches würden, das er denen verheißen hat, die ihn lieben?“\n- Jesaja 61,1: „Der Geist Gottes, des HERRN, ist auf mir, weil der HERR mich gesalbt hat, um den Elenden gute Botschaft zu verkündigen; er hat mich gesandt, zerbrochene Herzen zu verbinden, den Gefangenen Befreiung zu predigen, den Gebundenen Öffnung der Kerkertüren;“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- μακάριος (makários) G3107\n  Bedeutung: supremely blest; by extension, fortunate, well off\n  Wurzel: a prolonged form of the poetical (meaning the same);\n- πτωχός (ptōchós) G4434\n  Bedeutung: akin to G4422 (πτοέω) and the alternate of G4098 (πίπτω)); a beggar (as cringing), i.e. pauper (strictly denoting absolute or public mendicancy, although also used in a qualified or relative sense; whereas G3993 (πένης) properly means only straitened circumstances in private), literally (often as noun) or figuratively (distressed)\n  Wurzel: from (to crouch);\n- πνεῦμα (pneûma) G4151\n  Bedeutung: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  Wurzel: from G4154 (πνέω);\n- ὅτι (hóti) G3754\n  Bedeutung: demonstrative, that (sometimes redundant); causative, because\n  Wurzel: neuter of G3748 (ὅστις) as conjunction;\n- αὐτός (autós) G846\n  Bedeutung: the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons\n  Wurzel: from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward);\n- ἐστί (estí) G2076\n  Bedeutung: he (she or it) is; also (with neuter plural) they are\n  Wurzel: third person singular present indicative of G1510 (εἰμί);\n- βασιλεία (basileía) G932\n  Bedeutung: properly, royalty, i.e. (abstractly) rule, or (concretely) a realm (literally or figuratively)\n  Wurzel: from G935 (βασιλεύς);\n- οὐρανός (ouranós) G3772\n  Bedeutung: the sky; by extension, heaven (as the abode of God); by implication, happiness, power, eternity; specially, the Gospel (Christianity)\n  Wurzel: perhaps from the same as G3735 (ὄρος) (through the idea of elevation);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:tyndale]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: tyndale | Tyndale Open Study Notes, zu Vers 3]\n5:3 poor and realize their need for him (literally poor in spirit; cp. Luke 6:20, 24): In the Old Testament, the poor are often depicted as especially pious because oppression by the wealthy leads them to trust in the Lord for salvation and deliverance rather than relying on the power of wealth (Matt 11:5; Pss 37:14-15; 40:17; 69:28-33; Isa 61:1; 66:2). In both Matthew’s and Luke’s accounts, the “poor” are indeed physically poor, but their trust in God, not their poverty, is what makes them blessed (Isa 57:15; 66:2).\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 3]\nChrist begins his sermon with blessings, for he came into the world to bless us (Act 3:26), as the great High Priest of our profession; as the blessed Melchizedec; as He in whom all the families of the earth should be blessed, Gen 12:3. He came not only to purchase blessings for us, but to pour out and pronounce blessings on us; and here he does it as one having authority, as one that can command the blessing, even life for evermore, and that is the blessing here again and again promised to the good; his pronouncing them happy makes them so; for those whom he blesses, are blessed indeed. The Old Testament ended with a curse (Mal 4:6), the gospel begins with a blessing; for hereunto are we called, that we should inherit the blessing. Each of the blessings Christ here pronounces has a double intention: 1. To show who they are that are to be accounted truly happy, and what their characters are. 2. What that is wherein true happiness consists, in the promises made to persons of certain characters, the performance of which will make them happy. Now, 1. This is designed to rectify the ruinous mistakes of a blind and carnal world. Blessedness is the thing which men pretend to pursue; Who will make us to see good? Psa 4:6. But most mistake the end, and form a wrong notion of happiness; and then no wonder that they miss the way; they choose their own delusions, and court a shadow. The general opinion is, Blessed are they that are rich, and great, and honourable in the world; they spend their days in mirth, and their years in pleasure; they eat the fat, and drink the sweet, and carry all before them with a high hand, and have every sheaf bowing to their sheaf; happy the people that is in such a case; and their designs, aims, and purposes are accordingly; they bless the covetous (…\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 3]\nBlessed--Of the two words which our translators render \"blessed,\" the one here used points more to what is inward, and so might be rendered \"happy,\" in a lofty sense; while the other denotes rather what comes to us from without (as Mat 25:34). But the distinction is not always clearly carried out. One Hebrew word expresses both. On these precious Beatitudes, observe that though eight in number, there are here but seven distinct features of character. The eighth one--the \"persecuted for righteousness' sake\"--denotes merely the possessors of the seven preceding features, on account of which it is that they are persecuted (Ti2 3:12). Accordingly, instead of any distinct promise to this class, we have merely a repetition of the first promise. This has been noticed by several critics, who by the sevenfold character thus set forth have rightly observed that a complete character is meant to be depicted, and by the sevenfold blessedness attached to it, a perfect blessedness is intended. Observe, again, that the language in which these Beatitudes are couched is purposely fetched from the Old Testament, to show that the new kingdom is but the old in a new form; while the characters described are but the varied forms of that spirituality which was the essence of real religion all along, but had well-nigh disappeared under corrupt teaching. Further, the things here promised, far from being mere arbitrary rewards, will be found in each case to grow out of the characters to which they are attached, and in their completed form are but the appropriate coronation of them. Once more, as \"the kingdom of heaven,\" which is the first and the last thing here promised, has two stages--a present and a future, an initial and a consummate stage--so the fulfilment of each of these promises has two…\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 3]\nBlessed are the poor in spirit,.... Not the poor in purse, or who are so with respect to things temporal: for though God has chosen and called many, who are in such a condition of life, yet not all; the kingdom of heaven cannot be said to belong to them all, or only; but such as are poor in a spiritual sense. All mankind are spiritually poor; they have nothing to eat that is fit and proper; nor any clothes to wear, but rags; nor are they able to purchase either; they have no money to buy with; they are in debt, owe ten thousand talents, and have nothing to pay; and in such a condition, that they are not able to help themselves. The greater part of mankind are insensible of this their condition; but think themselves rich, and increased with goods: there are some who are sensible of it, who see their poverty and want, freely acknowledge it, bewail it, and mourn over it; are humbled for it, and are broken under a sense of it; entertain low and mean thoughts of themselves; seek after the true riches, both of grace and glory; and frankly acknowledge, that all they have, or hope to have, is owing to the free grace of God. Now these are the persons intended in this place; who are not only \"poor\", but are poor \"in spirit\"; in their own spirits, in their own sense, apprehension, and judgment: and may even be called \"beggars\", as the word may be rendered; for being sensible of their poverty, they place themselves at the door of mercy, and knock there; their language is, \"God be merciful\"; their posture is standing, watching, and waiting, at wisdom's gates, and at the posts of her door; they are importunate, will have no denial, yet receive the least favour with thankfulness. Now these are pronounced \"blessed\", for this reason, for theirs is the kingdom of heaven; not only the Gos…\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:43:11:35", "label": "Johannes 11,35", "why": "stress: two-word verse", "verse_text": "Jesus weinte.", "user_message_en": "Verse: Johannes 11:35 (GERSCH)\nText: \"Jesus weinte.\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- Lukas 19:41: \"Und als er näher kam und die Stadt sah, weinte er über sie\"\n- Hebräer 4:15: \"Denn wir haben nicht einen Hohenpriester, der kein Mitleid haben könnte mit unsren Schwachheiten, sondern der in allem gleich wie wir versucht worden ist, doch ohne Sünde.\"\n- Johannes 11:33: \"Als nun Jesus sah, wie sie weinte, und wie die Juden, die mit ihr gekommen waren, weinten, ergrimmte er im Geiste und wurde bewegt\"\n- Jesaja 53:3: \"Verachtet war er und verlassen von den Menschen, ein Mann der Schmerzen und mit Krankheit vertraut; wie einer, vor dem man das Angesicht verbirgt, so verachtet war er, und wir achteten seiner nicht.\"\n- Jeremia 13:17: \"Wenn ihr aber nicht darauf hören wollt, so wird meine Seele im Verborgenen weinen wegen eures Hochmuts, mein Auge wird unaufhörlich weinen und in Tränen zerfließen, weil die Herde des HERRN gefangen weggeführt wird.\"\n- Psalmen 119:136: \"Tränenströme fließen aus meinen Augen, weil man dein Gesetz nicht befolgt.\"\n- Hiob 30:25: \"daß ich nicht mit ihm geweint hätte in böser Zeit und meine Seele sich nicht um den Armen bekümmert hätte!\"\n- Jeremia 14:17: \"Auch das sollst du ihnen sagen: Meine Augen zerfließen in Tränen Tag und Nacht, ohne Aufhören; denn schwer verwundet ist die Jungfrau, die Tochter meines Volkes, durch einen sehr gefährlichen Schlag.\"\n- Jesaja 63:9: \"Und so ward er ihr Retter. Bei aller ihrer Angst war ihm auch angst, und der Engel seines Angesichts rettete sie; aus Liebe und Mitleid hat er sie erlöst, er nahm sie auf und trug sie alle Tage der Vorzeit.\"\n- 1. Mose 43:30: \"Darnach aber zog sich Joseph zurück; denn sein Herz entbrannte gegen seinen Bruder; und er suchte einen Ort auf, wo er weinen konnte, und ging in sein Gemach und weinte daselbst.\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- Ἰησοῦς (Iēsoûs) G2424\n  meaning: Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites\n  root: of Hebrew origin (H03091);\n- δακρύω (dakrýō) G1145\n  meaning: to shed tears\n  root: from G1144 (δάκρυ);\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:matthew-henry]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 35]\nIn this chapter we have the history of that illustrious miracle which Christ wrought a little before his death - the raising of Lazarus to life, which is recorded only by this evangelist; for the other three confine themselves to what Christ did in Galilee, where he resided most, and scarcely ever carried their history into Jerusalem till the passion-week: whereas John's memoirs relate chiefly to what passed at Jerusalem; this passage therefore was reserved for his pen. Some suggest that, when the other evangelists wrote, Lazarus was alive, and it would not well agree either with his safety or with his humility to have it recorded till now, when it is supposed he was dead. It is more largely recorded than any other of Christ's miracles, not only because there are many circumstances of it so very instructive and the miracle of itself so great a proof of Christ's mission, but because it was an earnest of that which was to be the crowning proof of all - Christ's own resurrection. Here is, I. The tidings sent to our Lord Jesus of the sickness of Lazarus, and his entertainment of those tidings (v. 1-16). II. The visit he made to Lazarus's relations when he had heard of his death, and their entertainment of the visit (v. 17-32). III. The miracle wrought in the raising of Lazarus from the dead (Joh 11:33-44). IV. The effect wrought by this miracle upon others (Joh 11:45-57).\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 35]\nJesus wept--This beautifully conveys the sublime brevity of the two original words; else \"shed tears\" might have better conveyed the difference between the word here used and that twice employed in Joh 11:33, and there properly rendered \"weeping,\" denoting the loud wail for the dead, while that of Jesus consisted of silent tears. Is it for nothing that the Evangelist, some sixty years after it occurred, holds up to all ages with such touching brevity the sublime spectacle of the Son of God in tears? What a seal of His perfect oneness with us in the most redeeming feature of our stricken humanity! But was there nothing in those tears beyond sorrow for human suffering and death? Could these effects move Him without suggesting the cause? Who can doubt that in His ear every feature of the scene proclaimed that stern law of the Kingdom, \"The wages of sin is death\" (Rom 6:23), and that this element in His visible emotion underlay all the rest?\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 35]\nJesus wept - The least verse in the Bible, yet inferior to none. Some of the ruthless ancients, improperly styled fathers of the Church, thought that weeping was a degradation of the character of Christ; and therefore, according to the testimony of Epiphanius, Anchorat. c. 13, razed out of the Gospel of St. Luke the place (Luk 19:41) where Christ is said to have wept over Jerusalem.\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 35]\nJesus wept. As he was going along to the grave, see John 11:28; as he was meditating upon the state of his friend Lazarus, the distress his two sisters were in, and the greater damnation that would befall the Jews then present, who, notwithstanding the miracle, would not believe in him. This shows him to be truly and really man, subject to like passions, only without sin.\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: Johannes 11,35 (GERSCH)\nText: „Jesus weinte.“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- Lukas 19,41: „Und als er näher kam und die Stadt sah, weinte er über sie“\n- Hebräer 4,15: „Denn wir haben nicht einen Hohenpriester, der kein Mitleid haben könnte mit unsren Schwachheiten, sondern der in allem gleich wie wir versucht worden ist, doch ohne Sünde.“\n- Johannes 11,33: „Als nun Jesus sah, wie sie weinte, und wie die Juden, die mit ihr gekommen waren, weinten, ergrimmte er im Geiste und wurde bewegt“\n- Jesaja 53,3: „Verachtet war er und verlassen von den Menschen, ein Mann der Schmerzen und mit Krankheit vertraut; wie einer, vor dem man das Angesicht verbirgt, so verachtet war er, und wir achteten seiner nicht.“\n- Jeremia 13,17: „Wenn ihr aber nicht darauf hören wollt, so wird meine Seele im Verborgenen weinen wegen eures Hochmuts, mein Auge wird unaufhörlich weinen und in Tränen zerfließen, weil die Herde des HERRN gefangen weggeführt wird.“\n- Psalmen 119,136: „Tränenströme fließen aus meinen Augen, weil man dein Gesetz nicht befolgt.“\n- Hiob 30,25: „daß ich nicht mit ihm geweint hätte in böser Zeit und meine Seele sich nicht um den Armen bekümmert hätte!“\n- Jeremia 14,17: „Auch das sollst du ihnen sagen: Meine Augen zerfließen in Tränen Tag und Nacht, ohne Aufhören; denn schwer verwundet ist die Jungfrau, die Tochter meines Volkes, durch einen sehr gefährlichen Schlag.“\n- Jesaja 63,9: „Und so ward er ihr Retter. Bei aller ihrer Angst war ihm auch angst, und der Engel seines Angesichts rettete sie; aus Liebe und Mitleid hat er sie erlöst, er nahm sie auf und trug sie alle Tage der Vorzeit.“\n- 1. Mose 43,30: „Darnach aber zog sich Joseph zurück; denn sein Herz entbrannte gegen seinen Bruder; und er suchte einen Ort auf, wo er weinen konnte, und ging in sein Gemach und weinte daselbst.“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- Ἰησοῦς (Iēsoûs) G2424\n  Bedeutung: Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites\n  Wurzel: of Hebrew origin (H03091);\n- δακρύω (dakrýō) G1145\n  Bedeutung: to shed tears\n  Wurzel: from G1144 (δάκρυ);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:matthew-henry]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 35]\nIn this chapter we have the history of that illustrious miracle which Christ wrought a little before his death - the raising of Lazarus to life, which is recorded only by this evangelist; for the other three confine themselves to what Christ did in Galilee, where he resided most, and scarcely ever carried their history into Jerusalem till the passion-week: whereas John's memoirs relate chiefly to what passed at Jerusalem; this passage therefore was reserved for his pen. Some suggest that, when the other evangelists wrote, Lazarus was alive, and it would not well agree either with his safety or with his humility to have it recorded till now, when it is supposed he was dead. It is more largely recorded than any other of Christ's miracles, not only because there are many circumstances of it so very instructive and the miracle of itself so great a proof of Christ's mission, but because it was an earnest of that which was to be the crowning proof of all - Christ's own resurrection. Here is, I. The tidings sent to our Lord Jesus of the sickness of Lazarus, and his entertainment of those tidings (v. 1-16). II. The visit he made to Lazarus's relations when he had heard of his death, and their entertainment of the visit (v. 17-32). III. The miracle wrought in the raising of Lazarus from the dead (Joh 11:33-44). IV. The effect wrought by this miracle upon others (Joh 11:45-57).\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 35]\nJesus wept--This beautifully conveys the sublime brevity of the two original words; else \"shed tears\" might have better conveyed the difference between the word here used and that twice employed in Joh 11:33, and there properly rendered \"weeping,\" denoting the loud wail for the dead, while that of Jesus consisted of silent tears. Is it for nothing that the Evangelist, some sixty years after it occurred, holds up to all ages with such touching brevity the sublime spectacle of the Son of God in tears? What a seal of His perfect oneness with us in the most redeeming feature of our stricken humanity! But was there nothing in those tears beyond sorrow for human suffering and death? Could these effects move Him without suggesting the cause? Who can doubt that in His ear every feature of the scene proclaimed that stern law of the Kingdom, \"The wages of sin is death\" (Rom 6:23), and that this element in His visible emotion underlay all the rest?\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 35]\nJesus wept - The least verse in the Bible, yet inferior to none. Some of the ruthless ancients, improperly styled fathers of the Church, thought that weeping was a degradation of the character of Christ; and therefore, according to the testimony of Epiphanius, Anchorat. c. 13, razed out of the Gospel of St. Luke the place (Luk 19:41) where Christ is said to have wept over Jerusalem.\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 35]\nJesus wept. As he was going along to the grave, see John 11:28; as he was meditating upon the state of his friend Lazarus, the distress his two sisters were in, and the greater damnation that would befall the Jews then present, who, notwithstanding the miracle, would not believe in him. This shows him to be truly and really man, subject to like passions, only without sin.\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:45:12:2", "label": "Römer 12,2", "why": "epistle, application", "verse_text": "Und passet euch nicht diesem Weltlauf an, sondern verändert euer Wesen durch die Erneuerung eures Sinnes, um prüfen zu können, was der Wille Gottes sei, der gute und wohlgefällige und vollkommene.", "user_message_en": "Verse: Römer 12:2 (GERSCH)\nText: \"Und passet euch nicht diesem Weltlauf an, sondern verändert euer Wesen durch die Erneuerung eures Sinnes, um prüfen zu können, was der Wille Gottes sei, der gute und wohlgefällige und vollkommene.\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- 1. Petrus 1:14: \"Als gehorsame Kinder gewöhnet euch nicht wieder die Begierden an, denen ihr früher in eurer Unwissenheit fröntet;\"\n- 2. Korinther 5:17: \"Darum, ist jemand in Christus, so ist er eine neue Kreatur; das Alte ist vergangen, siehe, es ist alles neu geworden!\"\n- Kolosser 3:10: \"und den neuen angezogen habt, der erneuert wird zur Erkenntnis, nach dem Ebenbild dessen, der ihn geschaffen hat;\"\n- Epheser 5:17: \"Darum seid nicht unverständig, sondern suchet zu verstehen, was des Herrn Wille sei!\"\n- Hesekiel 36:26: \"Und ich will euch ein neues Herz geben und einen neuen Geist in euch legen; ich will das steinerne Herz aus eurem Fleisch wegnehmen und euch ein fleischernes Herz geben;\"\n- 1. Petrus 4:2: \"um die noch verbleibende Zeit im Fleische nicht mehr den Lüsten der Menschen, sondern dem Willen Gottes zu leben.\"\n- Römer 12:1: \"Ich ermahne euch nun, ihr Brüder, kraft der Barmherzigkeit Gottes, daß ihr eure Leiber darbringet als ein lebendiges, heiliges, Gott wohlgefälliges Opfer: das sei euer vernünftiger Gottesdienst!\"\n- Johannes 15:19: \"Wäret ihr von der Welt, so hätte die Welt das Ihrige lieb; weil ihr aber nicht von der Welt seid, sondern ich euch aus der Welt heraus erwählt habe, darum haßt euch die Welt.\"\n- Psalmen 51:10: \"Laß mich hören Freude und Wonne, daß die Gebeine frohlocken, die du zerschlagen hast.\"\n- Römer 13:14: \"sondern ziehet den Herrn Jesus Christus an und pfleget das Fleisch nicht bis zur Erregung von Begierden!\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- καί (kaí) G2532\n  meaning: and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words\n  root: apparently, a primary particle, having a copulative and sometimes also a cumulative force;\n- συσχηματίζω (syschēmatízō) G4964\n  meaning: to fashion alike, i.e. conform to the same pattern (figuratively)\n  root: from G4862 (σύν) and a derivative of G4976 (σχῆμα);\n- μή (mḗ) G3361\n  meaning: (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas G3756 (οὐ) expects an affirmative one)) whether\n  root: a primary particle of qualified negation (whereas G3756 (οὐ) expresses an absolute denial);\n- τούτῳ (toútōi) G5129\n  meaning: to (in, with or by) this (person or thing)\n  root: dative case singular masculine or neuter of G3778 (οὗτος);\n- αἰών (aiṓn) G165\n  meaning: properly, an age; by extension, perpetuity (also past); by implication, the world; specially (Jewish) a Messianic period (present or future)\n  root: from the same as G104 (ἀεί);\n- ἀλλά (allá) G235\n  meaning: properly, other things, i.e. (adverbially) contrariwise (in many relations)\n  root: neuter plural of G243 (ἄλλος);\n- μεταμορφόω (metamorphóō) G3339\n  meaning: to transform (literally or figuratively, \"metamorphose\")\n  root: from G3326 (μετά) and G3445 (μορφόω);\n- ἀνακαίνωσις (anakaínōsis) G342\n  meaning: renovation\n  root: from G341 (ἀνακαινόω);\n- ὑμῶν (hymōn) G5216\n  meaning: of (from or concerning) you\n  root: genitive case of G5210 (ὑμεῖς);\n- νοῦς (noûs) G3563\n  meaning: the intellect, i.e. mind (divine or human; in thought, feeling, or will); by implication, meaning\n  root: probably from the base of G1097 (γινώσκω);\n- εἰς (eis) G1519\n  meaning: to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases\n  root: a primary preposition;\n- ὑμᾶς (hymâs) G5209\n  meaning: you (as the objective of a verb or preposition)\n  root: accusative case of G5210 (ὑμεῖς);\n- δοκιμάζω (dokimázō) G1381\n  meaning: to test (literally or figuratively); by implication, to approve\n  root: from G1384 (δόκιμος);\n- τίς (tís) G5101\n  meaning: an interrogative pronoun, who, which or what (in direct or indirect questions)\n  root: probably emphatic of G5100 (τὶς);\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:tyndale]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: tyndale — Tyndale Open Study Notes, on verse 2]\n12:2 this world (literally this age): The division of history into two ages was typical of the Jewish worldview. Early Christians adapted this point of view, identifying the coming of Christ as the time when the new age of salvation began. Unexpectedly, however, the new age did not bring an end to the old age. The old way of thinking and living continues, and it is a source of temptation even to Christians who seek to conform their lives to the values of the new age.\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 2]\nThe apostle, having at large cleared and confirmed the prime fundamental doctrines of Christianity, comes in the next place to press the principal duties. We mistake our religion if we look upon it only as a system of notions and a guide to speculation. No, it is a practical religion, that tends to the right ordering of the conversation. It is designed not only to inform our judgments, but to reform our hearts and lives. From the method of the apostle's writing in this, as in some other of the epistles (as from the management of the principal ministers of state in Christ's kingdom) the stewards of the mysteries of God may take direction how to divide the word of truth: not to press duty abstracted from privilege, nor privilege abstracted from duty; but let both go together, with a complicated design, they will greatly promote and befriend each other. The duties are drawn from the privileges, by way of inference. The foundation of Christian practice must be laid in Christian knowledge and faith. We must first understand how we receive Christ Jesus the Lord, and then we shall know the better how to walk in him. There is a great deal of duty prescribed in this chapter. The exhortations are short and pithy, briefly summing up what is good, and what the Lord our God in Christ requires of us. It is an abridgment of the Christian directory, an excellent collection of rules for the right ordering of the conversation, as becomes the gospel. It is joined to the foregoing discourse by the word \"therefore.\" It is the practical application of doctrinal truths that is the life of preaching. He had been discoursing at large of justification by faith, and of the riches of free grace, and the pledges and assurances we have of the glory that is to be revealed. Hence carnal libertines wou…\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 2]\nAnd be ye not conformed to this world--Compare Eph 2:2; Gal 1:4, Greek. but be ye transformed--or, \"transfigured\" (as in Mat 17:2; and Co2 3:18, Greek). by the renewing of your mind--not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattainable save through the constraining power of the love of Christ. that ye may prove--that is, experimentally. (On the word \"experience\" see on Rom 5:4, and compare Th1 5:10, where the sentiment is the same). what is that--\"the\" good and acceptable--\"well-pleasing\" and perfect, will of God--We prefer this rendering (with CALVIN) to that which many able critics [THOLUCK, MEYER, DE WETTE, FRITZSCHE, PHILIPPI, ALFORD, HODGE] adopt--\"that ye may prove,\" or \"discern the will of God, [even] what is good, and acceptable, and perfect.\" God's will is \"good,\" as it demands only what is essentially and unchangeably good (Rom 7:10); it is \"well pleasing,\" in contrast with all that is arbitrary, as demanding only what God has eternal complacency in (compare Mic 6:8, with Jer 9:24); and it is \"perfect,\" as it required nothing else than the perfection of God's reasonable creature, who, in proportion as he attains to it, reflects God's own perfection. Such then is the great general duty of the redeemed--SELF-CONSECRATION, in our whole spirit and soul and body to Him who hath called us into the fellowship of His Son Jesus Christ. Next follow specific duties, chiefly social; beginning with Humility, the chiefest of all the graces--but here with sp…\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 2]\nAnd be not conformed to this world - By this world, αιωνι τουτῳ, may be understood that present state of things both among the Jews and Gentiles; the customs and fashions of the people who then lived, the Gentiles particularly, who had neither the power nor the form of godliness; though some think that the Jewish economy, frequently termed עולם הזה olam hazzeh, this world, this peculiar state of things, is alone intended. And the apostle warns them against reviving usages that Christ had abolished: this exhortation still continues in full force. The world that now is - This present state of things, is as much opposed to the spirit of genuine Christianity as the world then was. Pride, luxury, vanity, extravagance in dress, and riotous living, prevail now, as they did then, and are as unworthy of a Christian's pursuit as they are injurious to his soul, and hateful in the sight of God. Be ye transformed - Μεταμορφουσθε, Be ye metamorphosed, transfigured, appear as new persons, and with new habits, as God has given you a new form of worship, so that ye serve in the newness of the spirit, and not in the oldness of the letter. The word implies a radical, thorough, and universal change, both outward and inward. Seneca, Epis. vi, shows us the force of this word when used in a moral sense. Sentio, says he, non Emendari me tantum, sed Transfigurari; \"I perceive myself not to be amended merely, but to be transformed:\" i. e entirely renewed. By the renewing of your mind - Let the inward change produce the outward. Where the spirit, the temper, and disposition of the mind, Eph 4:23, are not renewed, an outward change is of but little worth, and but of short standing. That ye may prove - Εις το δοκιμαζειν, That ye may have practical proof and experimental knowledge of, the will of G…\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 2]\nAnd be not conformed to this world,.... By this world is meant, either the Mosaic dispensation, and Jewish church state, so called in opposition to , \"the world to come\", the Gospel dispensation; in which there were a worldly sanctuary, and the rites and ceremonies of which are styled the rudiments and elements of the world; to which believers in the present state are by no means to conform, there being sacrifices and ordinances of another nature, it is the will of God they should observe and attend unto: or else the men of the world are designed, carnal and unregenerate men, among whom they formerly had their conversation, from among whom they were chosen, called, and separated, and who lie and live in wickedness, and therefore should not be conformed unto them: which is to be understood, not in a civil sense of conformity to them in garb and apparel, provided that pride and luxury are guarded against, and decency and sobriety observed, and the different abilities of persons and stations in life are attended to; or to any other civil usages and customs which are not contrary to natural and revealed religion; but of a conformity in a moral sense to the evil manners of men, to walk vainly, as other Gentiles do, to go into the same excess of riot with them; for this is contrary both to the principle and doctrine of grace, which teach men to deny ungodliness and worldly lusts: and of a compliance with the men of the world in a religious sense, by joining with them in acts of idolatry, superstition, and will worship, and in anything that is contrary to the order, ordinances, and truths of the Gospel. But be ye transformed by the renewing of your mind; which regards not the first work of conversion and renovation; for in this sense these persons were transformed, metamorphos…\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: Römer 12,2 (GERSCH)\nText: „Und passet euch nicht diesem Weltlauf an, sondern verändert euer Wesen durch die Erneuerung eures Sinnes, um prüfen zu können, was der Wille Gottes sei, der gute und wohlgefällige und vollkommene.“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- 1. Petrus 1,14: „Als gehorsame Kinder gewöhnet euch nicht wieder die Begierden an, denen ihr früher in eurer Unwissenheit fröntet;“\n- 2. Korinther 5,17: „Darum, ist jemand in Christus, so ist er eine neue Kreatur; das Alte ist vergangen, siehe, es ist alles neu geworden!“\n- Kolosser 3,10: „und den neuen angezogen habt, der erneuert wird zur Erkenntnis, nach dem Ebenbild dessen, der ihn geschaffen hat;“\n- Epheser 5,17: „Darum seid nicht unverständig, sondern suchet zu verstehen, was des Herrn Wille sei!“\n- Hesekiel 36,26: „Und ich will euch ein neues Herz geben und einen neuen Geist in euch legen; ich will das steinerne Herz aus eurem Fleisch wegnehmen und euch ein fleischernes Herz geben;“\n- 1. Petrus 4,2: „um die noch verbleibende Zeit im Fleische nicht mehr den Lüsten der Menschen, sondern dem Willen Gottes zu leben.“\n- Römer 12,1: „Ich ermahne euch nun, ihr Brüder, kraft der Barmherzigkeit Gottes, daß ihr eure Leiber darbringet als ein lebendiges, heiliges, Gott wohlgefälliges Opfer: das sei euer vernünftiger Gottesdienst!“\n- Johannes 15,19: „Wäret ihr von der Welt, so hätte die Welt das Ihrige lieb; weil ihr aber nicht von der Welt seid, sondern ich euch aus der Welt heraus erwählt habe, darum haßt euch die Welt.“\n- Psalmen 51,10: „Laß mich hören Freude und Wonne, daß die Gebeine frohlocken, die du zerschlagen hast.“\n- Römer 13,14: „sondern ziehet den Herrn Jesus Christus an und pfleget das Fleisch nicht bis zur Erregung von Begierden!“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- καί (kaí) G2532\n  Bedeutung: and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words\n  Wurzel: apparently, a primary particle, having a copulative and sometimes also a cumulative force;\n- συσχηματίζω (syschēmatízō) G4964\n  Bedeutung: to fashion alike, i.e. conform to the same pattern (figuratively)\n  Wurzel: from G4862 (σύν) and a derivative of G4976 (σχῆμα);\n- μή (mḗ) G3361\n  Bedeutung: (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas G3756 (οὐ) expects an affirmative one)) whether\n  Wurzel: a primary particle of qualified negation (whereas G3756 (οὐ) expresses an absolute denial);\n- τούτῳ (toútōi) G5129\n  Bedeutung: to (in, with or by) this (person or thing)\n  Wurzel: dative case singular masculine or neuter of G3778 (οὗτος);\n- αἰών (aiṓn) G165\n  Bedeutung: properly, an age; by extension, perpetuity (also past); by implication, the world; specially (Jewish) a Messianic period (present or future)\n  Wurzel: from the same as G104 (ἀεί);\n- ἀλλά (allá) G235\n  Bedeutung: properly, other things, i.e. (adverbially) contrariwise (in many relations)\n  Wurzel: neuter plural of G243 (ἄλλος);\n- μεταμορφόω (metamorphóō) G3339\n  Bedeutung: to transform (literally or figuratively, \"metamorphose\")\n  Wurzel: from G3326 (μετά) and G3445 (μορφόω);\n- ἀνακαίνωσις (anakaínōsis) G342\n  Bedeutung: renovation\n  Wurzel: from G341 (ἀνακαινόω);\n- ὑμῶν (hymōn) G5216\n  Bedeutung: of (from or concerning) you\n  Wurzel: genitive case of G5210 (ὑμεῖς);\n- νοῦς (noûs) G3563\n  Bedeutung: the intellect, i.e. mind (divine or human; in thought, feeling, or will); by implication, meaning\n  Wurzel: probably from the base of G1097 (γινώσκω);\n- εἰς (eis) G1519\n  Bedeutung: to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases\n  Wurzel: a primary preposition;\n- ὑμᾶς (hymâs) G5209\n  Bedeutung: you (as the objective of a verb or preposition)\n  Wurzel: accusative case of G5210 (ὑμεῖς);\n- δοκιμάζω (dokimázō) G1381\n  Bedeutung: to test (literally or figuratively); by implication, to approve\n  Wurzel: from G1384 (δόκιμος);\n- τίς (tís) G5101\n  Bedeutung: an interrogative pronoun, who, which or what (in direct or indirect questions)\n  Wurzel: probably emphatic of G5100 (τὶς);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:tyndale]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: tyndale | Tyndale Open Study Notes, zu Vers 2]\n12:2 this world (literally this age): The division of history into two ages was typical of the Jewish worldview. Early Christians adapted this point of view, identifying the coming of Christ as the time when the new age of salvation began. Unexpectedly, however, the new age did not bring an end to the old age. The old way of thinking and living continues, and it is a source of temptation even to Christians who seek to conform their lives to the values of the new age.\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 2]\nThe apostle, having at large cleared and confirmed the prime fundamental doctrines of Christianity, comes in the next place to press the principal duties. We mistake our religion if we look upon it only as a system of notions and a guide to speculation. No, it is a practical religion, that tends to the right ordering of the conversation. It is designed not only to inform our judgments, but to reform our hearts and lives. From the method of the apostle's writing in this, as in some other of the epistles (as from the management of the principal ministers of state in Christ's kingdom) the stewards of the mysteries of God may take direction how to divide the word of truth: not to press duty abstracted from privilege, nor privilege abstracted from duty; but let both go together, with a complicated design, they will greatly promote and befriend each other. The duties are drawn from the privileges, by way of inference. The foundation of Christian practice must be laid in Christian knowledge and faith. We must first understand how we receive Christ Jesus the Lord, and then we shall know the better how to walk in him. There is a great deal of duty prescribed in this chapter. The exhortations are short and pithy, briefly summing up what is good, and what the Lord our God in Christ requires of us. It is an abridgment of the Christian directory, an excellent collection of rules for the right ordering of the conversation, as becomes the gospel. It is joined to the foregoing discourse by the word \"therefore.\" It is the practical application of doctrinal truths that is the life of preaching. He had been discoursing at large of justification by faith, and of the riches of free grace, and the pledges and assurances we have of the glory that is to be revealed. Hence carnal libertines wou…\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 2]\nAnd be ye not conformed to this world--Compare Eph 2:2; Gal 1:4, Greek. but be ye transformed--or, \"transfigured\" (as in Mat 17:2; and Co2 3:18, Greek). by the renewing of your mind--not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattainable save through the constraining power of the love of Christ. that ye may prove--that is, experimentally. (On the word \"experience\" see on Rom 5:4, and compare Th1 5:10, where the sentiment is the same). what is that--\"the\" good and acceptable--\"well-pleasing\" and perfect, will of God--We prefer this rendering (with CALVIN) to that which many able critics [THOLUCK, MEYER, DE WETTE, FRITZSCHE, PHILIPPI, ALFORD, HODGE] adopt--\"that ye may prove,\" or \"discern the will of God, [even] what is good, and acceptable, and perfect.\" God's will is \"good,\" as it demands only what is essentially and unchangeably good (Rom 7:10); it is \"well pleasing,\" in contrast with all that is arbitrary, as demanding only what God has eternal complacency in (compare Mic 6:8, with Jer 9:24); and it is \"perfect,\" as it required nothing else than the perfection of God's reasonable creature, who, in proportion as he attains to it, reflects God's own perfection. Such then is the great general duty of the redeemed--SELF-CONSECRATION, in our whole spirit and soul and body to Him who hath called us into the fellowship of His Son Jesus Christ. Next follow specific duties, chiefly social; beginning with Humility, the chiefest of all the graces--but here with sp…\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 2]\nAnd be not conformed to this world - By this world, αιωνι τουτῳ, may be understood that present state of things both among the Jews and Gentiles; the customs and fashions of the people who then lived, the Gentiles particularly, who had neither the power nor the form of godliness; though some think that the Jewish economy, frequently termed עולם הזה olam hazzeh, this world, this peculiar state of things, is alone intended. And the apostle warns them against reviving usages that Christ had abolished: this exhortation still continues in full force. The world that now is - This present state of things, is as much opposed to the spirit of genuine Christianity as the world then was. Pride, luxury, vanity, extravagance in dress, and riotous living, prevail now, as they did then, and are as unworthy of a Christian's pursuit as they are injurious to his soul, and hateful in the sight of God. Be ye transformed - Μεταμορφουσθε, Be ye metamorphosed, transfigured, appear as new persons, and with new habits, as God has given you a new form of worship, so that ye serve in the newness of the spirit, and not in the oldness of the letter. The word implies a radical, thorough, and universal change, both outward and inward. Seneca, Epis. vi, shows us the force of this word when used in a moral sense. Sentio, says he, non Emendari me tantum, sed Transfigurari; \"I perceive myself not to be amended merely, but to be transformed:\" i. e entirely renewed. By the renewing of your mind - Let the inward change produce the outward. Where the spirit, the temper, and disposition of the mind, Eph 4:23, are not renewed, an outward change is of but little worth, and but of short standing. That ye may prove - Εις το δοκιμαζειν, That ye may have practical proof and experimental knowledge of, the will of G…\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 2]\nAnd be not conformed to this world,.... By this world is meant, either the Mosaic dispensation, and Jewish church state, so called in opposition to , \"the world to come\", the Gospel dispensation; in which there were a worldly sanctuary, and the rites and ceremonies of which are styled the rudiments and elements of the world; to which believers in the present state are by no means to conform, there being sacrifices and ordinances of another nature, it is the will of God they should observe and attend unto: or else the men of the world are designed, carnal and unregenerate men, among whom they formerly had their conversation, from among whom they were chosen, called, and separated, and who lie and live in wickedness, and therefore should not be conformed unto them: which is to be understood, not in a civil sense of conformity to them in garb and apparel, provided that pride and luxury are guarded against, and decency and sobriety observed, and the different abilities of persons and stations in life are attended to; or to any other civil usages and customs which are not contrary to natural and revealed religion; but of a conformity in a moral sense to the evil manners of men, to walk vainly, as other Gentiles do, to go into the same excess of riot with them; for this is contrary both to the principle and doctrine of grace, which teach men to deny ungodliness and worldly lusts: and of a compliance with the men of the world in a religious sense, by joining with them in acts of idolatry, superstition, and will worship, and in anything that is contrary to the order, ordinances, and truths of the Gospel. But be ye transformed by the renewing of your mind; which regards not the first work of conversion and renovation; for in this sense these persons were transformed, metamorphos…\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:45:8", "label": "Römer 8 (Kapitel)", "why": "chapter: dense theology", "verse_text": "1 So gibt es nun keine Verdammnis mehr für die, welche in Christus Jesus sind.\n2 Denn das Gesetz des Geistes des Lebens in Christus Jesus hat mich frei gemacht von dem Gesetz der Sünde und des Todes.\n3 Denn was dem Gesetz unmöglich war (weil es durch das Fleisch geschwächt wurde), das hat Gott getan, nämlich die Sünde im Fleische verdammt, indem er seinen Sohn sandte in der Ähnlichkeit des sündlichen Fleisches und um der Sünde willen,\n4 damit die vom Gesetz geforderte Gerechtigkeit in uns erfüllt würde, die wir nicht nach dem Fleische wandeln, sondern nach dem Geist.\n5 Denn die nach dem Fleische leben, sinnen auf das, was des Fleisches ist, die aber nach dem Geiste leben, auf das, was des Geistes ist.\n6 Denn die Gesinnung des Fleisches ist Tod, die Gesinnung des Geistes aber Leben und Friede,\n7 darum, weil die Gesinnung des Fleisches Feindschaft wider Gott ist; denn sie ist dem Gesetz Gottes nicht untertan, sie kann es auch nicht.\n8 Die aber im Fleische sind, vermögen Gott nicht zu gefallen.\n9 Ihr aber seid nicht im Fleische, sondern im Geiste, wenn anders Gottes Geist in euch wohnt; wer aber Christi Geist nicht hat, der ist nicht sein.\n10 Wenn aber Christus in euch ist, so ist der Leib zwar tot um der Sünde willen, der Geist aber ist Leben um der Gerechtigkeit willen.\n11 Wenn aber der Geist dessen, der Jesus von den Toten auferweckt hat, in euch wohnt, so wird derselbe, der Christus von den Toten auferweckt hat, auch eure sterblichen Leiber lebendig machen durch seinen Geist, der in euch wohnt.\n12 So sind wir also, ihr Brüder, dem Fleische nicht schuldig, nach dem Fleische zu leben!\n13 Denn wenn ihr nach dem Fleische lebet, so müßt ihr sterben; wenn ihr aber durch den Geist die Geschäfte des Leibes tötet, so werdet ihr leben.\n14 Denn alle, die sich vom Geiste Gottes leiten lassen, sind Gottes Kinder.\n15 Denn ihr habt nicht einen Geist der Knechtschaft empfangen, daß ihr euch abermal fürchten müßtet, sondern ihr habt einen Geist der Kindschaft empfangen, in welchem wir rufen: Abba, Vater!\n16 Dieser Geist gibt Zeugnis unsrem Geist, daß wir Gottes Kinder sind.\n17 Sind wir aber Kinder, so sind wir auch Erben, nämlich Gottes Erben und Miterben Christi; wenn anders wir mit ihm leiden, auf daß wir auch mit ihm verherrlicht werden.\n18 Denn ich halte dafür, daß die Leiden der jetzigen Zeit nicht in Betracht kommen gegenüber der Herrlichkeit, die an uns geoffenbart werden soll.\n19 Denn die gespannte Erwartung der Kreatur sehnt die Offenbarung der Kinder Gottes herbei.\n20 Die Kreatur ist nämlich der Vergänglichkeit unterworfen, nicht freiwillig, sondern durch den, der sie unterworfen hat, auf Hoffnung hin,\n21 daß auch sie selbst, die Kreatur, befreit werden soll von der Knechtschaft der Sterblichkeit zur Freiheit der Herrlichkeit der Kinder Gottes.\n22 Denn wir wissen, daß die ganze Schöpfung mitseufzt und mit in Wehen liegt bis jetzt;\n23 und nicht nur sie, sondern auch wir selbst, die wir die Erstlingsgabe des Geistes haben, auch wir erwarten seufzend die Sohnesstellung, die Erlösung unsres Leibes.\n24 Denn auf Hoffnung hin sind wir errettet worden. Eine Hoffnung aber, die man sieht, ist keine Hoffnung; denn was einer sieht, das hofft er doch nicht mehr!\n25 Wenn wir aber auf das hoffen, was wir nicht sehen, so warten wir es ab in Geduld.\n26 Ebenso kommt aber auch der Geist unserer Schwachheit zu Hilfe. Denn wir wissen nicht, was wir beten sollen, wie sich's gebührt; aber der Geist selbst tritt für uns ein mit unausgesprochenen Seufzern.\n27 Der aber die Herzen erforscht, weiß, was des Geistes Sinn ist; denn er vertritt die Heiligen so, wie es Gott angemessen ist.\n28 Wir wissen aber, daß denen, die Gott lieben, alles zum Besten mitwirkt, denen, die nach dem Vorsatz berufen sind.\n29 Denn welche er zuvor ersehen hat, die hat er auch vorherbestimmt, dem Ebenbilde seines Sohnes gleichgestaltet zu werden, damit er der Erstgeborene sei unter vielen Brüdern.\n30 Welche er aber vorherbestimmt hat, die hat er auch berufen, welche er aber berufen hat, die hat er auch gerechtfertigt, welche er aber gerechtfertigt hat, die hat er auch verherrlicht.\n31 Was wollen wir nun hierzu sagen? Ist Gott für uns, wer mag wider uns sein?\n32 Welcher sogar seines eigenen Sohnes nicht verschont, sondern ihn für uns alle dahingegeben hat, wie sollte er uns mit ihm nicht auch alles schenken?\n33 Wer will gegen die Auserwählten Gottes Anklage erheben? Gott, der sie rechtfertigt?\n34 Wer will verdammen? Christus, der gestorben ist, ja vielmehr, der auch auferweckt ist, der auch zur Rechten Gottes ist, der uns auch vertritt?\n35 Wer will uns scheiden von der Liebe Christi? Trübsal oder Angst oder Verfolgung oder Hunger oder Blöße oder Gefahr oder Schwert?\n36 Wie geschrieben steht: »Um deinetwillen werden wir getötet den ganzen Tag, wir sind geachtet wie Schlachtschafe!«\n37 Aber in dem allen überwinden wir weit durch den, der uns geliebt hat!\n38 Denn ich bin überzeugt, daß weder Tod noch Leben, weder Engel noch Fürstentümer noch Gewalten, weder Gegenwärtiges noch Zukünftiges,\n39 weder Hohes noch Tiefes, noch irgend ein anderes Geschöpf uns zu scheiden vermag von der Liebe Gottes, die in Christus Jesus ist, unsrem Herrn!", "user_message_en": "Chapter: Römer 8 (GERSCH) — 39 verses\nFull text:\n1. So gibt es nun keine Verdammnis mehr für die, welche in Christus Jesus sind.\n2. Denn das Gesetz des Geistes des Lebens in Christus Jesus hat mich frei gemacht von dem Gesetz der Sünde und des Todes.\n3. Denn was dem Gesetz unmöglich war (weil es durch das Fleisch geschwächt wurde), das hat Gott getan, nämlich die Sünde im Fleische verdammt, indem er seinen Sohn sandte in der Ähnlichkeit des sündlichen Fleisches und um der Sünde willen,\n4. damit die vom Gesetz geforderte Gerechtigkeit in uns erfüllt würde, die wir nicht nach dem Fleische wandeln, sondern nach dem Geist.\n5. Denn die nach dem Fleische leben, sinnen auf das, was des Fleisches ist, die aber nach dem Geiste leben, auf das, was des Geistes ist.\n6. Denn die Gesinnung des Fleisches ist Tod, die Gesinnung des Geistes aber Leben und Friede,\n7. darum, weil die Gesinnung des Fleisches Feindschaft wider Gott ist; denn sie ist dem Gesetz Gottes nicht untertan, sie kann es auch nicht.\n8. Die aber im Fleische sind, vermögen Gott nicht zu gefallen.\n9. Ihr aber seid nicht im Fleische, sondern im Geiste, wenn anders Gottes Geist in euch wohnt; wer aber Christi Geist nicht hat, der ist nicht sein.\n10. Wenn aber Christus in euch ist, so ist der Leib zwar tot um der Sünde willen, der Geist aber ist Leben um der Gerechtigkeit willen.\n11. Wenn aber der Geist dessen, der Jesus von den Toten auferweckt hat, in euch wohnt, so wird derselbe, der Christus von den Toten auferweckt hat, auch eure sterblichen Leiber lebendig machen durch seinen Geist, der in euch wohnt.\n12. So sind wir also, ihr Brüder, dem Fleische nicht schuldig, nach dem Fleische zu leben!\n13. Denn wenn ihr nach dem Fleische lebet, so müßt ihr sterben; wenn ihr aber durch den Geist die Geschäfte des Leibes tötet, so werdet ihr leben.\n14. Denn alle, die sich vom Geiste Gottes leiten lassen, sind Gottes Kinder.\n15. Denn ihr habt nicht einen Geist der Knechtschaft empfangen, daß ihr euch abermal fürchten müßtet, sondern ihr habt einen Geist der Kindschaft empfangen, in welchem wir rufen: Abba, Vater!\n16. Dieser Geist gibt Zeugnis unsrem Geist, daß wir Gottes Kinder sind.\n17. Sind wir aber Kinder, so sind wir auch Erben, nämlich Gottes Erben und Miterben Christi; wenn anders wir mit ihm leiden, auf daß wir auch mit ihm verherrlicht werden.\n18. Denn ich halte dafür, daß die Leiden der jetzigen Zeit nicht in Betracht kommen gegenüber der Herrlichkeit, die an uns geoffenbart werden soll.\n19. Denn die gespannte Erwartung der Kreatur sehnt die Offenbarung der Kinder Gottes herbei.\n20. Die Kreatur ist nämlich der Vergänglichkeit unterworfen, nicht freiwillig, sondern durch den, der sie unterworfen hat, auf Hoffnung hin,\n21. daß auch sie selbst, die Kreatur, befreit werden soll von der Knechtschaft der Sterblichkeit zur Freiheit der Herrlichkeit der Kinder Gottes.\n22. Denn wir wissen, daß die ganze Schöpfung mitseufzt und mit in Wehen liegt bis jetzt;\n23. und nicht nur sie, sondern auch wir selbst, die wir die Erstlingsgabe des Geistes haben, auch wir erwarten seufzend die Sohnesstellung, die Erlösung unsres Leibes.\n24. Denn auf Hoffnung hin sind wir errettet worden. Eine Hoffnung aber, die man sieht, ist keine Hoffnung; denn was einer sieht, das hofft er doch nicht mehr!\n25. Wenn wir aber auf das hoffen, was wir nicht sehen, so warten wir es ab in Geduld.\n26. Ebenso kommt aber auch der Geist unserer Schwachheit zu Hilfe. Denn wir wissen nicht, was wir beten sollen, wie sich's gebührt; aber der Geist selbst tritt für uns ein mit unausgesprochenen Seufzern.\n27. Der aber die Herzen erforscht, weiß, was des Geistes Sinn ist; denn er vertritt die Heiligen so, wie es Gott angemessen ist.\n28. Wir wissen aber, daß denen, die Gott lieben, alles zum Besten mitwirkt, denen, die nach dem Vorsatz berufen sind.\n29. Denn welche er zuvor ersehen hat, die hat er auch vorherbestimmt, dem Ebenbilde seines Sohnes gleichgestaltet zu werden, damit er der Erstgeborene sei unter vielen Brüdern.\n30. Welche er aber vorherbestimmt hat, die hat er auch berufen, welche er aber berufen hat, die hat er auch gerechtfertigt, welche er aber gerechtfertigt hat, die hat er auch verherrlicht.\n31. Was wollen wir nun hierzu sagen? Ist Gott für uns, wer mag wider uns sein?\n32. Welcher sogar seines eigenen Sohnes nicht verschont, sondern ihn für uns alle dahingegeben hat, wie sollte er uns mit ihm nicht auch alles schenken?\n33. Wer will gegen die Auserwählten Gottes Anklage erheben? Gott, der sie rechtfertigt?\n34. Wer will verdammen? Christus, der gestorben ist, ja vielmehr, der auch auferweckt ist, der auch zur Rechten Gottes ist, der uns auch vertritt?\n35. Wer will uns scheiden von der Liebe Christi? Trübsal oder Angst oder Verfolgung oder Hunger oder Blöße oder Gefahr oder Schwert?\n36. Wie geschrieben steht: »Um deinetwillen werden wir getötet den ganzen Tag, wir sind geachtet wie Schlachtschafe!«\n37. Aber in dem allen überwinden wir weit durch den, der uns geliebt hat!\n38. Denn ich bin überzeugt, daß weder Tod noch Leben, weder Engel noch Fürstentümer noch Gewalten, weder Gegenwärtiges noch Zukünftiges,\n39. weder Hohes noch Tiefes, noch irgend ein anderes Geschöpf uns zu scheiden vermag von der Liebe Gottes, die in Christus Jesus ist, unsrem Herrn!\nOutput locale: de\n\nCross-references (community-ranked, anchored on verse 1 — mention the 1–2 most striking by chapter+verse where it helps; don't list them):\n\n- 2. Korinther 5:17: \"Darum, ist jemand in Christus, so ist er eine neue Kreatur; das Alte ist vergangen, siehe, es ist alles neu geworden!\"\n- Galater 3:13: \"Christus hat uns losgekauft von dem Fluche des Gesetzes, indem er ein Fluch für uns wurde; denn es steht geschrieben: »Verflucht ist jeder, der am Holze hängt«,\"\n- Römer 5:1: \"Da wir nun durch den Glauben gerechtfertigt sind, so haben wir Frieden mit Gott durch unsren Herrn Jesus Christus,\"\n- 1. Korinther 1:30: \"Durch ihn aber seid ihr in Christus Jesus, welcher uns von Gott gemacht worden ist zur Weisheit, zur Gerechtigkeit, zur Heiligung und zur Erlösung,\"\n- Johannes 5:24: \"Wahrlich, wahrlich, ich sage euch, wer mein Wort hört und dem glaubt, der mich gesandt hat, der hat ewiges Leben und kommt nicht ins Gericht, sondern er ist vom Tode zum Leben hindurchgedrungen.\"\n- Römer 8:34: \"Wer will verdammen? Christus, der gestorben ist, ja vielmehr, der auch auferweckt ist, der auch zur Rechten Gottes ist, der uns auch vertritt?\"\n- Johannes 15:4: \"Bleibet in mir, und ich bleibe in euch! Gleichwie das Rebschoß von sich selbst keine Frucht bringen kann, wenn es nicht am Weinstock bleibt, also auch ihr nicht, wenn ihr nicht in mir bleibet.\"\n- Jesaja 54:17: \"keiner Waffe, die wider dich geschmiedet ist, wird es gelingen; und alle Zungen, die sich wider dich vor Gericht erheben, wirst du Lügen strafen. Das ist das Erbteil der Knechte des HERRN und ihre Gerechtigkeit, die ihnen von mir zuteil wird, spricht der HERR.\"\n- Philipper 3:9: \"und in ihm erfunden werde, daß ich nicht meine eigene Gerechtigkeit (die aus dem Gesetz) habe, sondern die, welche durch den Glauben an Christus erlangt wird, die Gerechtigkeit aus Gott auf Grund des Glaubens,\"\n- Galater 5:16: \"Ich sage aber: Wandelt im Geist, so werdet ihr die Lüste des Fleisches nicht vollbringen.\"\n\nStrong's breakdown of key original-language words sampled across the chapter (cite key: strongs). GROUND your ORIGINAL_LANGUAGE section in these — quote these lemmas, transliterations, and Strong's numbers accurately and say which verse each is from; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\nVerse 1:\n- ἄρα (ára) G686\n  meaning: a particle denoting an inference more or less decisive (as follows)\n  root: probably from G142 (αἴρω) (through the idea of drawing a conclusion);\n- νῦν (nŷn) G3568\n  meaning: \"now\" (as adverb of date, a transition or emphasis); also as noun or adjective present or immediate\n  root: a primary particle of present time;\n- οὐδείς (oudeís) G3762\n  meaning: not even one (man, woman or thing), i.e. none, nobody, nothing\n  root: from G3761 (οὐδέ) and G1520 (εἷς);\n- κατάκριμα (katákrima) G2631\n  meaning: an adverse sentence (the verdict)\n  root: from G2632 (κατακρίνω);\n- ἐν (en) G1722\n  meaning: \"in,\" at, (up-)on, by, etc.\n  root: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- Χριστός (Christós) G5547\n  meaning: anointed, i.e. the Messiah, an epithet of Jesus\n  root: from G5548 (χρίω);\n- Ἰησοῦς (Iēsoûs) G2424\n  meaning: Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites\n  root: of Hebrew origin (H03091);\n- περιπατέω (peripatéō) G4043\n  meaning: to tread all around, i.e. walk at large (especially as proof of ability); figuratively, to live, deport oneself, follow (as a companion or votary)\n  root: from G4012 (περί) and G3961 (πατέω);\n- μή (mḗ) G3361\n  meaning: (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas G3756 (οὐ) expects an affirmative one)) whether\n  root: a primary particle of qualified negation (whereas G3756 (οὐ) expresses an absolute denial);\n- κατά (katá) G2596\n  meaning: (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)\n  root: a primary particle;\n- σάρξ (sárx) G4561\n  meaning: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  root: probably from the base of G4563 (σαρόω);\n- ἀλλά (allá) G235\n  meaning: properly, other things, i.e. (adverbially) contrariwise (in many relations)\n  root: neuter plural of G243 (ἄλλος);\n- πνεῦμα (pneûma) G4151\n  meaning: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  root: from G4154 (πνέω);\n\nVerse 2:\n- γάρ (gár) G1063\n  meaning: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  root: a primary particle;\n- νόμος (nómos) G3551\n  meaning: law (through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle)\n  root: from a primary (to parcel out, especially food or grazing to animals);\n- πνεῦμα (pneûma) G4151\n  meaning: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  root: from G4154 (πνέω);\n- ζωή (zōḗ) G2222\n  meaning: life (literally or figuratively)\n  root: from G2198 (ζάω);\n- ἐν (en) G1722\n  meaning: \"in,\" at, (up-)on, by, etc.\n  root: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- Χριστός (Christós) G5547\n  meaning: anointed, i.e. the Messiah, an epithet of Jesus\n  root: from G5548 (χρίω);\n- Ἰησοῦς (Iēsoûs) G2424\n  meaning: Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites\n  root: of Hebrew origin (H03091);\n- ἐλευθερόω (eleutheróō) G1659\n  meaning: to liberate, i.e. (figuratively) to exempt (from moral, ceremonial or mortal liability)\n  root: from G1658 (ἐλεύθερος);\n- μέ (mé) G3165\n  meaning: me\n  root: a shorter (and probably original) form of G1691 (ἐμέ);\n- ἀπό (apó) G575\n  meaning: \"off,\" i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative)\n  root: a primary particle;\n- ἁμαρτία (hamartía) G266\n  meaning: a sin (properly abstract)\n  root: from G264 (ἁμαρτάνω);\n- καί (kaí) G2532\n  meaning: and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words\n  root: apparently, a primary particle, having a copulative and sometimes also a cumulative force;\n- θάνατος (thánatos) G2288\n  meaning: (properly, an adjective used as a noun) death (literally or figuratively)\n  root: from G2348 (θνήσκω);\n\nVerse 3:\n- γάρ (gár) G1063\n  meaning: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  root: a primary particle;\n- νόμος (nómos) G3551\n  meaning: law (through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle)\n  root: from a primary (to parcel out, especially food or grazing to animals);\n- ἀδύνατος (adýnatos) G102\n  meaning: unable, i.e. weak (literally or figuratively); passively, impossible\n  root: from G1 (Α) (as a negative particle) and G1415 (δυνατός);\n- ἐν (en) G1722\n  meaning: \"in,\" at, (up-)on, by, etc.\n  root: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- ὅς (hós) G3739\n  meaning: the relatively (sometimes demonstrative) pronoun, who, which, what, that\n  root: probably a primary word (or perhaps a form of the article G3588 (ὁ));\n- ἀσθενέω (asthenéō) G770\n  meaning: to be feeble (in any sense)\n  root: from G772 (ἀσθενής);\n- διά (diá) G1223\n  meaning: through (in very wide applications, local, causal, or occasional)\n  root: a primary preposition denoting the channel of an act;\n- σάρξ (sárx) G4561\n  meaning: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  root: probably from the base of G4563 (σαρόω);\n- θεός (theós) G2316\n  meaning: figuratively, a magistrate; by Hebraism, very\n  root: of uncertain affinity; a deity, especially (with G3588 (ὁ)) the supreme Divinity;\n- πέμπω (pémpō) G3992\n  meaning: to dispatch (from the subjective view or point of departure, whereas (as a stronger form of ) refers rather to the objective point or terminus ad quem, and G4724 (στέλλω) denotes properly, the orderly motion involved), especially on a temporary errand; also to transmit, bestow, or wield\n  root: apparently a primary verb;\n- ἑαυτοῦ (heautoû) G1438\n  meaning: him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etc.\n  root: from a reflexive pronoun otherwise obsolete and the genitive case (dative case or accusative case) of G846 (αὐτός);\n- υἱός (huiós) G5207\n  meaning: a \"son\" (sometimes of animals), used very widely of immediate, remote or figuratively, kinship\n  root: apparently a primary word;\n- ὁμοίωμα (homoíōma) G3667\n  meaning: a form; abstractly, resemblance\n  root: from G3666 (ὁμοιόω);\n- ἁμαρτία (hamartía) G266\n  meaning: a sin (properly abstract)\n  root: from G264 (ἁμαρτάνω);\n\nVerse 4:\n- ἵνα (hína) G2443\n  meaning: compare G3588 (ὁ)); in order that (denoting the purpose or the result)\n  root: probably from the same as the former part of G1438 (ἑαυτοῦ) (through the demonstrative idea;\n- δικαίωμα (dikaíōma) G1345\n  meaning: an equitable deed; by implication, a statute or decision\n  root: from G1344 (δικαιόω);\n- νόμος (nómos) G3551\n  meaning: law (through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle)\n  root: from a primary (to parcel out, especially food or grazing to animals);\n- πληρόω (plēróō) G4137\n  meaning: to make replete, i.e. (literally) to cram (a net), level up (a hollow), or (figuratively) to furnish (or imbue, diffuse, influence), satisfy, execute (an office), finish (a period or task), verify (or coincide with a prediction), etc.\n  root: from G4134 (πλήρης);\n- ἐν (en) G1722\n  meaning: \"in,\" at, (up-)on, by, etc.\n  root: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- ἡμῖν (hēmîn) G2254\n  meaning: to (or for, with, by) us\n  root: dative case plural of G1473 (ἐγώ);\n- περιπατέω (peripatéō) G4043\n  meaning: to tread all around, i.e. walk at large (especially as proof of ability); figuratively, to live, deport oneself, follow (as a companion or votary)\n  root: from G4012 (περί) and G3961 (πατέω);\n- μή (mḗ) G3361\n  meaning: (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas G3756 (οὐ) expects an affirmative one)) whether\n  root: a primary particle of qualified negation (whereas G3756 (οὐ) expresses an absolute denial);\n- κατά (katá) G2596\n  meaning: (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)\n  root: a primary particle;\n- σάρξ (sárx) G4561\n  meaning: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  root: probably from the base of G4563 (σαρόω);\n- ἀλλά (allá) G235\n  meaning: properly, other things, i.e. (adverbially) contrariwise (in many relations)\n  root: neuter plural of G243 (ἄλλος);\n- πνεῦμα (pneûma) G4151\n  meaning: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  root: from G4154 (πνέω);\n\nVerse 5:\n- γάρ (gár) G1063\n  meaning: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  root: a primary particle;\n- ὤν (ṓn) G5607\n  meaning: being\n  root: present participle of G1510 (εἰμί);\n- κατά (katá) G2596\n  meaning: (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)\n  root: a primary particle;\n- σάρξ (sárx) G4561\n  meaning: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  root: probably from the base of G4563 (σαρόω);\n- φρονέω (phronéō) G5426\n  meaning: to exercise the mind, i.e. entertain or have a sentiment or opinion; by implication, to be (mentally) disposed (more or less earnestly in a certain direction); intensively, to interest oneself in (with concern or obedience)\n  root: from G5424 (φρήν);\n- ὁ (ho) G3588\n  meaning: the (sometimes to be supplied, at others omitted, in English idiom)\n  root: the definite article;\n- δέ (dé) G1161\n  meaning: but, and, etc.\n  root: a primary particle (adversative or continuative);\n- πνεῦμα (pneûma) G4151\n  meaning: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  root: from G4154 (πνέω);\n\nVerse 6:\n- γάρ (gár) G1063\n  meaning: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  root: a primary particle;\n- φρόνημα (phrónēma) G5427\n  meaning: (mental) inclination or purpose\n  root: from G5426 (φρονέω);\n- σάρξ (sárx) G4561\n  meaning: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  root: probably from the base of G4563 (σαρόω);\n- θάνατος (thánatos) G2288\n  meaning: (properly, an adjective used as a noun) death (literally or figuratively)\n  root: from G2348 (θνήσκω);\n- δέ (dé) G1161\n  meaning: but, and, etc.\n  root: a primary particle (adversative or continuative);\n- πνεῦμα (pneûma) G4151\n  meaning: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  root: from G4154 (πνέω);\n- ζωή (zōḗ) G2222\n  meaning: life (literally or figuratively)\n  root: from G2198 (ζάω);\n- καί (kaí) G2532\n  meaning: and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words\n  root: apparently, a primary particle, having a copulative and sometimes also a cumulative force;\n- εἰρήνη (eirḗnē) G1515\n  meaning: peace (literally or figuratively); by implication, prosperity\n  root: probably from a primary verb (to join);\n\nVerse 7:\n- διότι (dióti) G1360\n  meaning: on the very account that, or inasmuch as\n  root: from G1223 (διά) and G3754 (ὅτι);\n- σάρξ (sárx) G4561\n  meaning: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  root: probably from the base of G4563 (σαρόω);\n- φρόνημα (phrónēma) G5427\n  meaning: (mental) inclination or purpose\n  root: from G5426 (φρονέω);\n- ἔχθρα (échthra) G2189\n  meaning: hostility; by implication, a reason for opposition\n  root: feminine of G2190 (ἐχθρός);\n- εἰς (eis) G1519\n  meaning: to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases\n  root: a primary preposition;\n- θεός (theós) G2316\n  meaning: figuratively, a magistrate; by Hebraism, very\n  root: of uncertain affinity; a deity, especially (with G3588 (ὁ)) the supreme Divinity;\n- γάρ (gár) G1063\n  meaning: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  root: a primary particle;\n- ὑποτάσσω (hypotássō) G5293\n  meaning: to subordinate; reflexively, to obey\n  root: from G5259 (ὑπό) and G5021 (τάσσω);\n- οὐ (ou) G3756\n  meaning: the absolute negative (compare G3361 (μή)) adverb; no or not\n  root: a primary word;\n- νόμος (nómos) G3551\n  meaning: law (through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle)\n  root: from a primary (to parcel out, especially food or grazing to animals);\n- οὐδέ (oudé) G3761\n  meaning: not however, i.e. neither, nor, not even\n  root: from G3756 (οὐ) and G1161 (δέ);\n- δύναμαι (dýnamai) G1410\n  meaning: to be able or possible\n  root: of uncertain affinity;\n\nVerse 8:\n- δέ (dé) G1161\n  meaning: but, and, etc.\n  root: a primary particle (adversative or continuative);\n- ὤν (ṓn) G5607\n  meaning: being\n  root: present participle of G1510 (εἰμί);\n- ἐν (en) G1722\n  meaning: \"in,\" at, (up-)on, by, etc.\n  root: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- σάρξ (sárx) G4561\n  meaning: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  root: probably from the base of G4563 (σαρόω);\n- οὐ (ou) G3756\n  meaning: the absolute negative (compare G3361 (μή)) adverb; no or not\n  root: a primary word;\n- δύναμαι (dýnamai) G1410\n  meaning: to be able or possible\n  root: of uncertain affinity;\n- ἀρέσκω (aréskō) G700\n  meaning: to be agreeable (or by implication, to seek to be so)\n  root: probably from G142 (αἴρω) (through the idea of exciting emotion);\n- θεός (theós) G2316\n  meaning: figuratively, a magistrate; by Hebraism, very\n  root: of uncertain affinity; a deity, especially (with G3588 (ὁ)) the supreme Divinity;\n\nVerse 9:\n- δέ (dé) G1161\n  meaning: but, and, etc.\n  root: a primary particle (adversative or continuative);\n- ὑμεῖς (hymeîs) G5210\n  meaning: you (as subjective of verb)\n  root: irregular plural of G4771 (σύ);\n- ἐστέ (esté) G2075\n  meaning: ye are\n  root: second person plural present indicative of G1510 (εἰμί);\n- οὐ (ou) G3756\n  meaning: the absolute negative (compare G3361 (μή)) adverb; no or not\n  root: a primary word;\n- ἐν (en) G1722\n  meaning: \"in,\" at, (up-)on, by, etc.\n  root: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- σάρξ (sárx) G4561\n  meaning: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  root: probably from the base of G4563 (σαρόω);\n- ἀλλά (allá) G235\n  meaning: properly, other things, i.e. (adverbially) contrariwise (in many relations)\n  root: neuter plural of G243 (ἄλλος);\n- πνεῦμα (pneûma) G4151\n  meaning: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  root: from G4154 (πνέω);\n- εἴ περ (eí per) G1512\n  meaning: if perhaps\n  root: from G1487 (εἰ) and G4007 (περ);\n- θεός (theós) G2316\n  meaning: figuratively, a magistrate; by Hebraism, very\n  root: of uncertain affinity; a deity, especially (with G3588 (ὁ)) the supreme Divinity;\n- οἰκέω (oikéō) G3611\n  meaning: to occupy a house, i.e. reside (figuratively, inhabit, remain, inhere); by implication, to cohabit\n  root: from G3624 (οἶκος);\n- ὑμῖν (hymîn) G5213\n  meaning: to (with or by) you\n  root: irregular dative case of G5210 (ὑμεῖς);\n- εἴ τις (eí tis) G1536\n  meaning: if any\n  root: from G1487 (εἰ) and G5100 (τὶς);\n- ἔχω (échō) G2192\n  meaning: to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or condition)\n  root: a primary verb;\n\nVerse 10:\n- δέ (dé) G1161\n  meaning: but, and, etc.\n  root: a primary particle (adversative or continuative);\n- εἰ (ei) G1487\n  meaning: if, whether, that, etc.\n  root: a primary particle of conditionality;\n- Χριστός (Christós) G5547\n  meaning: anointed, i.e. the Messiah, an epithet of Jesus\n  root: from G5548 (χρίω);\n- ἐν (en) G1722\n  meaning: \"in,\" at, (up-)on, by, etc.\n  root: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- ὑμῖν (hymîn) G5213\n  meaning: to (with or by) you\n  root: irregular dative case of G5210 (ὑμεῖς);\n- σῶμα (sōma) G4983\n  meaning: the body (as a sound whole), used in a very wide application, literally or figuratively\n  root: from G4982 (σώζω);\n- μέν (mén) G3303\n  meaning: properly, indicative of affirmation or concession (in fact); usually followed by a contrasted clause with G1161 (δέ) (this one, the former, etc.)\n  root: a primary particle;\n- νεκρός (nekrós) G3498\n  meaning: dead (literally or figuratively; also as noun)\n  root: from an apparently primary (a corpse);\n- διά (diá) G1223\n  meaning: through (in very wide applications, local, causal, or occasional)\n  root: a primary preposition denoting the channel of an act;\n- ἁμαρτία (hamartía) G266\n  meaning: a sin (properly abstract)\n  root: from G264 (ἁμαρτάνω);\n- πνεῦμα (pneûma) G4151\n  meaning: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  root: from G4154 (πνέω);\n- ζωή (zōḗ) G2222\n  meaning: life (literally or figuratively)\n  root: from G2198 (ζάω);\n- δικαιοσύνη (dikaiosýnē) G1343\n  meaning: equity (of character or act); specially (Christian) justification\n  root: from G1342 (δίκαιος);\n\nVerse 11:\n- δέ (dé) G1161\n  meaning: but, and, etc.\n  root: a primary particle (adversative or continuative);\n- εἰ (ei) G1487\n  meaning: if, whether, that, etc.\n  root: a primary particle of conditionality;\n- πνεῦμα (pneûma) G4151\n  meaning: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  root: from G4154 (πνέω);\n- ἐγείρω (egeírō) G1453\n  meaning: to waken (transitively or intransitively), i.e. rouse (literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence)\n  root: probably akin to the base of G58 (ἀγορά) (through the idea of collecting one's faculties);\n- Ἰησοῦς (Iēsoûs) G2424\n  meaning: Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites\n  root: of Hebrew origin (H03091);\n- ἐκ (ek) G1537\n  meaning: literal or figurative; direct or remote)\n  root: a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause;\n- νεκρός (nekrós) G3498\n  meaning: dead (literally or figuratively; also as noun)\n  root: from an apparently primary (a corpse);\n- οἰκέω (oikéō) G3611\n  meaning: to occupy a house, i.e. reside (figuratively, inhabit, remain, inhere); by implication, to cohabit\n  root: from G3624 (οἶκος);\n- ἐν (en) G1722\n  meaning: \"in,\" at, (up-)on, by, etc.\n  root: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- ὑμῖν (hymîn) G5213\n  meaning: to (with or by) you\n  root: irregular dative case of G5210 (ὑμεῖς);\n- Χριστός (Christós) G5547\n  meaning: anointed, i.e. the Messiah, an epithet of Jesus\n  root: from G5548 (χρίω);\n- ζωοποιέω (zōopoiéō) G2227\n  meaning: to (re-)vitalize (literally or figuratively)\n  root: from the same as G2226 (ζῶον) and G4160 (ποιέω);\n- καί (kaí) G2532\n  meaning: and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words\n  root: apparently, a primary particle, having a copulative and sometimes also a cumulative force;\n- ὑμῶν (hymōn) G5216\n  meaning: of (from or concerning) you\n  root: genitive case of G5210 (ὑμεῖς);\n\nVerse 12:\n- ἄρα (ára) G686\n  meaning: a particle denoting an inference more or less decisive (as follows)\n  root: probably from G142 (αἴρω) (through the idea of drawing a conclusion);\n- οὖν (oûn) G3767\n  meaning: (adverbially) certainly, or (conjunctionally) accordingly\n  root: apparently a primary word;\n- ἀδελφός (adelphós) G80\n  meaning: a brother (literally or figuratively) near or remote (much like G1 (Α))\n  root: from G1 (Α) (as a connective particle) and (the womb);\n- ἐσμέν (esmén) G2070\n  meaning: we are\n  root: first person plural indicative of G1510 (εἰμί);\n- ὀφειλέτης (opheilétēs) G3781\n  meaning: an ower, i.e. person indebted; figuratively, a delinquent; morally, a transgressor (against God)\n  root: from G3784 (ὀφείλω);\n- οὐ (ou) G3756\n  meaning: the absolute negative (compare G3361 (μή)) adverb; no or not\n  root: a primary word;\n- σάρξ (sárx) G4561\n  meaning: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  root: probably from the base of G4563 (σαρόω);\n- ζάω (záō) G2198\n  meaning: to live (literally or figuratively)\n  root: a primary verb;\n- κατά (katá) G2596\n  meaning: (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)\n  root: a primary particle;\n\nVerse 13:\n- γάρ (gár) G1063\n  meaning: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  root: a primary particle;\n- εἰ (ei) G1487\n  meaning: if, whether, that, etc.\n  root: a primary particle of conditionality;\n- ζάω (záō) G2198\n  meaning: to live (literally or figuratively)\n  root: a primary verb;\n- κατά (katá) G2596\n  meaning: (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)\n  root: a primary particle;\n- σάρξ (sárx) G4561\n  meaning: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  root: probably from the base of G4563 (σαρόω);\n- μέλλω (méllō) G3195\n  meaning: to intend, i.e. be about to be, do, or suffer something (of persons or things, especially events; in the sense of purpose, duty, necessity, probability, possibility, or hesitation)\n  root: a strengthened form of G3199 (μέλω) (through the idea of expectation);\n- ἀποθνήσκω (apothnḗskō) G599\n  meaning: to die off (literally or figuratively)\n  root: from G575 (ἀπό) and G2348 (θνήσκω);\n- δέ (dé) G1161\n  meaning: but, and, etc.\n  root: a primary particle (adversative or continuative);\n- θανατόω (thanatóō) G2289\n  root: from G2288 (θάνατος) to kill (literally or figuratively)\n- πνεῦμα (pneûma) G4151\n  meaning: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  root: from G4154 (πνέω);\n- πρᾶξις (prâxis) G4234\n  meaning: practice, i.e. (concretely) an act; by extension, a function\n  root: from G4238 (πράσσω);\n- σῶμα (sōma) G4983\n  meaning: the body (as a sound whole), used in a very wide application, literally or figuratively\n  root: from G4982 (σώζω);\n\nVerse 14:\n- γάρ (gár) G1063\n  meaning: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  root: a primary particle;\n- ὅσος (hósos) G3745\n  meaning: as (much, great, long, etc.) as\n  root: by reduplication from G3739 (ὅς);\n- ἄγω (ágō) G71\n  meaning: properly, to lead; by implication, to bring, drive, (reflexively) go, (specially) pass (time), or (figuratively) induce\n  root: a primary verb;\n- πνεῦμα (pneûma) G4151\n  meaning: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  root: from G4154 (πνέω);\n- θεός (theós) G2316\n  meaning: figuratively, a magistrate; by Hebraism, very\n  root: of uncertain affinity; a deity, especially (with G3588 (ὁ)) the supreme Divinity;\n- οὗτος (hoûtos) G3778\n  meaning: the he (she or it), i.e. this or that (often with article repeated)\n  root: from the article G3588 (ὁ) and G846 (αὐτός);\n- εἰσί (eisí) G1526\n  meaning: they are\n  root: 3rd person plural present indicative of G1510 (εἰμί);\n- υἱός (huiós) G5207\n  meaning: a \"son\" (sometimes of animals), used very widely of immediate, remote or figuratively, kinship\n  root: apparently a primary word;\n\nWhat trusted Christian teachers and preachers say about this chapter, gathered from the web (let it sharpen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:tyndale]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: tyndale — Tyndale Open Study Notes, on verse 1]\n8:1 So now there is no condemnation: Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 1]\nI. The apostle here beings with one signal privilege of true Christians, and describes the character of those to whom it belongs: There is therefore now no condemnation to those that are in Christ Jesus, Rom 8:1. This is his triumph after that melancholy complaint and conflict in the foregoing chapter - sin remaining, disturbing, vexing, but, blessed be God, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it. 1. It is the unspeakable privilege and comfort of all those that are in Christ Jesus that there is therefore now no condemnation to them. He does not say, \"There is no accusation against them,\" for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, \"There is nothing in them that deserves condemnation,\" for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, \"There is no cross, no affliction to them or no displeasure in the affliction,\" for this there may be; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off. There is therefore no condemnation, because they are interested in the satisfaction that Christ by dying made to the law. In Christ, God does not only not condemn them, but is well pleased with them, Mat 17:5. 2. It is the undoubted character of all those who are so in Christ Jesus as to be freed from condemnation that they walk not afte…\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 1]\nCONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39) There is therefore now, &c.--referring to the immediately preceding context [OLSHAUSEN, PHILIPPI, MEYER, ALFORD, &c.]. The subject with which the seventh chapter concludes is still under consideration. The scope of Rom 8:1-4 is to show how \"the law of sin and death\" is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience [CALVIN, FRASER, PHILIPPI, MEYER, ALFORD, &c.]. no condemnation: to them which are in Christ Jesus--As Christ, who \"knew no sin,\" was, to all legal effects, \"made sin for us,\" so are we, who believe in Him, to all legal effects, \"made the righteousness of God in Him\" (Co2 5:21); and thus, one with Him in the divine reckoning. there is to such \"NO CONDEMNATION.\" (Compare Joh 3:18; Joh 5:24; Rom 5:18-19). But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ's Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life. who walk not after the flesh, but after the Spirit--The evidence of manuscripts seems to show that this clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from Rom 8:4, probably as an explanatory comment, and to make the transition to Rom 8:2 easier.\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 1]\nThere is, therefore, now no condemnation - To do justice to St. Paul's reasoning, this chapter must be read in the closest connection with the preceding. There we have seen the unavailing struggles of an awakened Jew, who sought pardon and holiness from that law which he was conscious he had broken; and in which he could find no provision for pardon, and no power to sanctify. This conviction having brought him to the very brink of despair, and, being on the point of giving up all hope, he hears of redemption by Jesus Christ, thanks God for the prospect he has of salvation, applies for and receives it; and now magnifies God for the unspeakable gift of which he has been made a partaker. Those who restrain the word now, so as to indicate by it the Gospel dispensation only, do not take in the whole of the apostles meaning. The apostle has not been dealing in general matters only, but also in those which are particular. He has not been pointing out merely the difference between the two dispensations, the Mosaic and the Christian; but he marks out the state of a penitent under the former, and that of a believer under the latter. The last chapter closed with an account of the deep distress of the penitent; this one opens with an account of his salvation. The now, therefore, in the text, must refer more to the happy transition from darkness to light, from condemnation to pardon, which this believer now enjoys, than to the Christian dispensation taking the place of the Jewish economy. Who walk not after the flesh, etc. - In this one verse we find the power and virtue of the Gospel scheme; it pardons and sanctifies; the Jewish law could do neither. By faith in our Lord Jesus Christ the penitent, condemned by the law, is pardoned; the carnal man, labouring under the overpowering i…\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 1]\nThere is therefore now, no condemnation,.... The apostle having discoursed largely in the preceding chapter, concerning the struggle and combat believers feel within themselves, and opened the true causes and reasons of the saints' grievances and complaints, and what gives them the greatest uneasiness in this life, proceeds in this to take notice of the solid ground and foundation they have of spiritual peace and joy; which arise from their justification and adoption, the purposes and decrees of God, and particularly the everlasting and unchangeable love of God in Christ, the source, spring, and security, of all the blessings of grace. The chapter begins with a most comfortable account of the safety of believers in Christ; the apostle does not say there is nothing condemnable in them, for sin is in them and is condemnable, and condemned by them; and is hurtful to their spiritual joy and comfort, though it cannot bring them into condemnation, because of their being in Christ Jesus: he says there is , \"not one condemnation\" to them, or one sentence of condemnation against them; which must be understood not of illegal ones, for they are liable to many condemnations from their hearts, from the world and the devil; but of legal, justifiable ones, and there are none such, neither from God the Father, for he justifies; nor from the Son, for by his righteousness they are justified; nor from the Holy Spirit, who bears witness to their spirits, that they are in a state of justification: there is not one condemnation lies against them, with respect to their numerous sins, original and actual, though every sin deserves one; not one from the law of God, of which sin is a transgression, for though that is a condemning law, yet it is only so to them that are under it; not to them that…\n\nProduce the deep-dive on the WHOLE CHAPTER now, using ONLY the seven tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Kapitel: Römer 8 (GERSCH), 39 Verse\nVolltext:\n1 So gibt es nun keine Verdammnis mehr für die, welche in Christus Jesus sind.\n2 Denn das Gesetz des Geistes des Lebens in Christus Jesus hat mich frei gemacht von dem Gesetz der Sünde und des Todes.\n3 Denn was dem Gesetz unmöglich war (weil es durch das Fleisch geschwächt wurde), das hat Gott getan, nämlich die Sünde im Fleische verdammt, indem er seinen Sohn sandte in der Ähnlichkeit des sündlichen Fleisches und um der Sünde willen,\n4 damit die vom Gesetz geforderte Gerechtigkeit in uns erfüllt würde, die wir nicht nach dem Fleische wandeln, sondern nach dem Geist.\n5 Denn die nach dem Fleische leben, sinnen auf das, was des Fleisches ist, die aber nach dem Geiste leben, auf das, was des Geistes ist.\n6 Denn die Gesinnung des Fleisches ist Tod, die Gesinnung des Geistes aber Leben und Friede,\n7 darum, weil die Gesinnung des Fleisches Feindschaft wider Gott ist; denn sie ist dem Gesetz Gottes nicht untertan, sie kann es auch nicht.\n8 Die aber im Fleische sind, vermögen Gott nicht zu gefallen.\n9 Ihr aber seid nicht im Fleische, sondern im Geiste, wenn anders Gottes Geist in euch wohnt; wer aber Christi Geist nicht hat, der ist nicht sein.\n10 Wenn aber Christus in euch ist, so ist der Leib zwar tot um der Sünde willen, der Geist aber ist Leben um der Gerechtigkeit willen.\n11 Wenn aber der Geist dessen, der Jesus von den Toten auferweckt hat, in euch wohnt, so wird derselbe, der Christus von den Toten auferweckt hat, auch eure sterblichen Leiber lebendig machen durch seinen Geist, der in euch wohnt.\n12 So sind wir also, ihr Brüder, dem Fleische nicht schuldig, nach dem Fleische zu leben!\n13 Denn wenn ihr nach dem Fleische lebet, so müßt ihr sterben; wenn ihr aber durch den Geist die Geschäfte des Leibes tötet, so werdet ihr leben.\n14 Denn alle, die sich vom Geiste Gottes leiten lassen, sind Gottes Kinder.\n15 Denn ihr habt nicht einen Geist der Knechtschaft empfangen, daß ihr euch abermal fürchten müßtet, sondern ihr habt einen Geist der Kindschaft empfangen, in welchem wir rufen: Abba, Vater!\n16 Dieser Geist gibt Zeugnis unsrem Geist, daß wir Gottes Kinder sind.\n17 Sind wir aber Kinder, so sind wir auch Erben, nämlich Gottes Erben und Miterben Christi; wenn anders wir mit ihm leiden, auf daß wir auch mit ihm verherrlicht werden.\n18 Denn ich halte dafür, daß die Leiden der jetzigen Zeit nicht in Betracht kommen gegenüber der Herrlichkeit, die an uns geoffenbart werden soll.\n19 Denn die gespannte Erwartung der Kreatur sehnt die Offenbarung der Kinder Gottes herbei.\n20 Die Kreatur ist nämlich der Vergänglichkeit unterworfen, nicht freiwillig, sondern durch den, der sie unterworfen hat, auf Hoffnung hin,\n21 daß auch sie selbst, die Kreatur, befreit werden soll von der Knechtschaft der Sterblichkeit zur Freiheit der Herrlichkeit der Kinder Gottes.\n22 Denn wir wissen, daß die ganze Schöpfung mitseufzt und mit in Wehen liegt bis jetzt;\n23 und nicht nur sie, sondern auch wir selbst, die wir die Erstlingsgabe des Geistes haben, auch wir erwarten seufzend die Sohnesstellung, die Erlösung unsres Leibes.\n24 Denn auf Hoffnung hin sind wir errettet worden. Eine Hoffnung aber, die man sieht, ist keine Hoffnung; denn was einer sieht, das hofft er doch nicht mehr!\n25 Wenn wir aber auf das hoffen, was wir nicht sehen, so warten wir es ab in Geduld.\n26 Ebenso kommt aber auch der Geist unserer Schwachheit zu Hilfe. Denn wir wissen nicht, was wir beten sollen, wie sich's gebührt; aber der Geist selbst tritt für uns ein mit unausgesprochenen Seufzern.\n27 Der aber die Herzen erforscht, weiß, was des Geistes Sinn ist; denn er vertritt die Heiligen so, wie es Gott angemessen ist.\n28 Wir wissen aber, daß denen, die Gott lieben, alles zum Besten mitwirkt, denen, die nach dem Vorsatz berufen sind.\n29 Denn welche er zuvor ersehen hat, die hat er auch vorherbestimmt, dem Ebenbilde seines Sohnes gleichgestaltet zu werden, damit er der Erstgeborene sei unter vielen Brüdern.\n30 Welche er aber vorherbestimmt hat, die hat er auch berufen, welche er aber berufen hat, die hat er auch gerechtfertigt, welche er aber gerechtfertigt hat, die hat er auch verherrlicht.\n31 Was wollen wir nun hierzu sagen? Ist Gott für uns, wer mag wider uns sein?\n32 Welcher sogar seines eigenen Sohnes nicht verschont, sondern ihn für uns alle dahingegeben hat, wie sollte er uns mit ihm nicht auch alles schenken?\n33 Wer will gegen die Auserwählten Gottes Anklage erheben? Gott, der sie rechtfertigt?\n34 Wer will verdammen? Christus, der gestorben ist, ja vielmehr, der auch auferweckt ist, der auch zur Rechten Gottes ist, der uns auch vertritt?\n35 Wer will uns scheiden von der Liebe Christi? Trübsal oder Angst oder Verfolgung oder Hunger oder Blöße oder Gefahr oder Schwert?\n36 Wie geschrieben steht: »Um deinetwillen werden wir getötet den ganzen Tag, wir sind geachtet wie Schlachtschafe!«\n37 Aber in dem allen überwinden wir weit durch den, der uns geliebt hat!\n38 Denn ich bin überzeugt, daß weder Tod noch Leben, weder Engel noch Fürstentümer noch Gewalten, weder Gegenwärtiges noch Zukünftiges,\n39 weder Hohes noch Tiefes, noch irgend ein anderes Geschöpf uns zu scheiden vermag von der Liebe Gottes, die in Christus Jesus ist, unsrem Herrn!\n\nQuerverweise (von der Community gewichtet, verankert an Vers 1; nenne die ein, zwei eindrücklichsten mit Kapitel und Vers, wo es hilft, aber zähl sie nicht auf):\n\n- 2. Korinther 5,17: „Darum, ist jemand in Christus, so ist er eine neue Kreatur; das Alte ist vergangen, siehe, es ist alles neu geworden!“\n- Galater 3,13: „Christus hat uns losgekauft von dem Fluche des Gesetzes, indem er ein Fluch für uns wurde; denn es steht geschrieben: »Verflucht ist jeder, der am Holze hängt«,“\n- Römer 5,1: „Da wir nun durch den Glauben gerechtfertigt sind, so haben wir Frieden mit Gott durch unsren Herrn Jesus Christus,“\n- 1. Korinther 1,30: „Durch ihn aber seid ihr in Christus Jesus, welcher uns von Gott gemacht worden ist zur Weisheit, zur Gerechtigkeit, zur Heiligung und zur Erlösung,“\n- Johannes 5,24: „Wahrlich, wahrlich, ich sage euch, wer mein Wort hört und dem glaubt, der mich gesandt hat, der hat ewiges Leben und kommt nicht ins Gericht, sondern er ist vom Tode zum Leben hindurchgedrungen.“\n- Römer 8,34: „Wer will verdammen? Christus, der gestorben ist, ja vielmehr, der auch auferweckt ist, der auch zur Rechten Gottes ist, der uns auch vertritt?“\n- Johannes 15,4: „Bleibet in mir, und ich bleibe in euch! Gleichwie das Rebschoß von sich selbst keine Frucht bringen kann, wenn es nicht am Weinstock bleibt, also auch ihr nicht, wenn ihr nicht in mir bleibet.“\n- Jesaja 54,17: „keiner Waffe, die wider dich geschmiedet ist, wird es gelingen; und alle Zungen, die sich wider dich vor Gericht erheben, wirst du Lügen strafen. Das ist das Erbteil der Knechte des HERRN und ihre Gerechtigkeit, die ihnen von mir zuteil wird, spricht der HERR.“\n- Philipper 3,9: „und in ihm erfunden werde, daß ich nicht meine eigene Gerechtigkeit (die aus dem Gesetz) habe, sondern die, welche durch den Glauben an Christus erlangt wird, die Gerechtigkeit aus Gott auf Grund des Glaubens,“\n- Galater 5,16: „Ich sage aber: Wandelt im Geist, so werdet ihr die Lüste des Fleisches nicht vollbringen.“\n\nStrong's-Aufschlüsselung wichtiger Wörter der Ursprache, quer durch das Kapitel ausgewählt (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder, sag, aus welchem Vers jedes Wort stammt, und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\nVers 1:\n- ἄρα (ára) G686\n  Bedeutung: a particle denoting an inference more or less decisive (as follows)\n  Wurzel: probably from G142 (αἴρω) (through the idea of drawing a conclusion);\n- νῦν (nŷn) G3568\n  Bedeutung: \"now\" (as adverb of date, a transition or emphasis); also as noun or adjective present or immediate\n  Wurzel: a primary particle of present time;\n- οὐδείς (oudeís) G3762\n  Bedeutung: not even one (man, woman or thing), i.e. none, nobody, nothing\n  Wurzel: from G3761 (οὐδέ) and G1520 (εἷς);\n- κατάκριμα (katákrima) G2631\n  Bedeutung: an adverse sentence (the verdict)\n  Wurzel: from G2632 (κατακρίνω);\n- ἐν (en) G1722\n  Bedeutung: \"in,\" at, (up-)on, by, etc.\n  Wurzel: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- Χριστός (Christós) G5547\n  Bedeutung: anointed, i.e. the Messiah, an epithet of Jesus\n  Wurzel: from G5548 (χρίω);\n- Ἰησοῦς (Iēsoûs) G2424\n  Bedeutung: Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites\n  Wurzel: of Hebrew origin (H03091);\n- περιπατέω (peripatéō) G4043\n  Bedeutung: to tread all around, i.e. walk at large (especially as proof of ability); figuratively, to live, deport oneself, follow (as a companion or votary)\n  Wurzel: from G4012 (περί) and G3961 (πατέω);\n- μή (mḗ) G3361\n  Bedeutung: (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas G3756 (οὐ) expects an affirmative one)) whether\n  Wurzel: a primary particle of qualified negation (whereas G3756 (οὐ) expresses an absolute denial);\n- κατά (katá) G2596\n  Bedeutung: (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)\n  Wurzel: a primary particle;\n- σάρξ (sárx) G4561\n  Bedeutung: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  Wurzel: probably from the base of G4563 (σαρόω);\n- ἀλλά (allá) G235\n  Bedeutung: properly, other things, i.e. (adverbially) contrariwise (in many relations)\n  Wurzel: neuter plural of G243 (ἄλλος);\n- πνεῦμα (pneûma) G4151\n  Bedeutung: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  Wurzel: from G4154 (πνέω);\n\nVers 2:\n- γάρ (gár) G1063\n  Bedeutung: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  Wurzel: a primary particle;\n- νόμος (nómos) G3551\n  Bedeutung: law (through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle)\n  Wurzel: from a primary (to parcel out, especially food or grazing to animals);\n- πνεῦμα (pneûma) G4151\n  Bedeutung: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  Wurzel: from G4154 (πνέω);\n- ζωή (zōḗ) G2222\n  Bedeutung: life (literally or figuratively)\n  Wurzel: from G2198 (ζάω);\n- ἐν (en) G1722\n  Bedeutung: \"in,\" at, (up-)on, by, etc.\n  Wurzel: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- Χριστός (Christós) G5547\n  Bedeutung: anointed, i.e. the Messiah, an epithet of Jesus\n  Wurzel: from G5548 (χρίω);\n- Ἰησοῦς (Iēsoûs) G2424\n  Bedeutung: Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites\n  Wurzel: of Hebrew origin (H03091);\n- ἐλευθερόω (eleutheróō) G1659\n  Bedeutung: to liberate, i.e. (figuratively) to exempt (from moral, ceremonial or mortal liability)\n  Wurzel: from G1658 (ἐλεύθερος);\n- μέ (mé) G3165\n  Bedeutung: me\n  Wurzel: a shorter (and probably original) form of G1691 (ἐμέ);\n- ἀπό (apó) G575\n  Bedeutung: \"off,\" i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative)\n  Wurzel: a primary particle;\n- ἁμαρτία (hamartía) G266\n  Bedeutung: a sin (properly abstract)\n  Wurzel: from G264 (ἁμαρτάνω);\n- καί (kaí) G2532\n  Bedeutung: and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words\n  Wurzel: apparently, a primary particle, having a copulative and sometimes also a cumulative force;\n- θάνατος (thánatos) G2288\n  Bedeutung: (properly, an adjective used as a noun) death (literally or figuratively)\n  Wurzel: from G2348 (θνήσκω);\n\nVers 3:\n- γάρ (gár) G1063\n  Bedeutung: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  Wurzel: a primary particle;\n- νόμος (nómos) G3551\n  Bedeutung: law (through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle)\n  Wurzel: from a primary (to parcel out, especially food or grazing to animals);\n- ἀδύνατος (adýnatos) G102\n  Bedeutung: unable, i.e. weak (literally or figuratively); passively, impossible\n  Wurzel: from G1 (Α) (as a negative particle) and G1415 (δυνατός);\n- ἐν (en) G1722\n  Bedeutung: \"in,\" at, (up-)on, by, etc.\n  Wurzel: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- ὅς (hós) G3739\n  Bedeutung: the relatively (sometimes demonstrative) pronoun, who, which, what, that\n  Wurzel: probably a primary word (or perhaps a form of the article G3588 (ὁ));\n- ἀσθενέω (asthenéō) G770\n  Bedeutung: to be feeble (in any sense)\n  Wurzel: from G772 (ἀσθενής);\n- διά (diá) G1223\n  Bedeutung: through (in very wide applications, local, causal, or occasional)\n  Wurzel: a primary preposition denoting the channel of an act;\n- σάρξ (sárx) G4561\n  Bedeutung: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  Wurzel: probably from the base of G4563 (σαρόω);\n- θεός (theós) G2316\n  Bedeutung: figuratively, a magistrate; by Hebraism, very\n  Wurzel: of uncertain affinity; a deity, especially (with G3588 (ὁ)) the supreme Divinity;\n- πέμπω (pémpō) G3992\n  Bedeutung: to dispatch (from the subjective view or point of departure, whereas (as a stronger form of ) refers rather to the objective point or terminus ad quem, and G4724 (στέλλω) denotes properly, the orderly motion involved), especially on a temporary errand; also to transmit, bestow, or wield\n  Wurzel: apparently a primary verb;\n- ἑαυτοῦ (heautoû) G1438\n  Bedeutung: him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etc.\n  Wurzel: from a reflexive pronoun otherwise obsolete and the genitive case (dative case or accusative case) of G846 (αὐτός);\n- υἱός (huiós) G5207\n  Bedeutung: a \"son\" (sometimes of animals), used very widely of immediate, remote or figuratively, kinship\n  Wurzel: apparently a primary word;\n- ὁμοίωμα (homoíōma) G3667\n  Bedeutung: a form; abstractly, resemblance\n  Wurzel: from G3666 (ὁμοιόω);\n- ἁμαρτία (hamartía) G266\n  Bedeutung: a sin (properly abstract)\n  Wurzel: from G264 (ἁμαρτάνω);\n\nVers 4:\n- ἵνα (hína) G2443\n  Bedeutung: compare G3588 (ὁ)); in order that (denoting the purpose or the result)\n  Wurzel: probably from the same as the former part of G1438 (ἑαυτοῦ) (through the demonstrative idea;\n- δικαίωμα (dikaíōma) G1345\n  Bedeutung: an equitable deed; by implication, a statute or decision\n  Wurzel: from G1344 (δικαιόω);\n- νόμος (nómos) G3551\n  Bedeutung: law (through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle)\n  Wurzel: from a primary (to parcel out, especially food or grazing to animals);\n- πληρόω (plēróō) G4137\n  Bedeutung: to make replete, i.e. (literally) to cram (a net), level up (a hollow), or (figuratively) to furnish (or imbue, diffuse, influence), satisfy, execute (an office), finish (a period or task), verify (or coincide with a prediction), etc.\n  Wurzel: from G4134 (πλήρης);\n- ἐν (en) G1722\n  Bedeutung: \"in,\" at, (up-)on, by, etc.\n  Wurzel: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- ἡμῖν (hēmîn) G2254\n  Bedeutung: to (or for, with, by) us\n  Wurzel: dative case plural of G1473 (ἐγώ);\n- περιπατέω (peripatéō) G4043\n  Bedeutung: to tread all around, i.e. walk at large (especially as proof of ability); figuratively, to live, deport oneself, follow (as a companion or votary)\n  Wurzel: from G4012 (περί) and G3961 (πατέω);\n- μή (mḗ) G3361\n  Bedeutung: (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas G3756 (οὐ) expects an affirmative one)) whether\n  Wurzel: a primary particle of qualified negation (whereas G3756 (οὐ) expresses an absolute denial);\n- κατά (katá) G2596\n  Bedeutung: (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)\n  Wurzel: a primary particle;\n- σάρξ (sárx) G4561\n  Bedeutung: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  Wurzel: probably from the base of G4563 (σαρόω);\n- ἀλλά (allá) G235\n  Bedeutung: properly, other things, i.e. (adverbially) contrariwise (in many relations)\n  Wurzel: neuter plural of G243 (ἄλλος);\n- πνεῦμα (pneûma) G4151\n  Bedeutung: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  Wurzel: from G4154 (πνέω);\n\nVers 5:\n- γάρ (gár) G1063\n  Bedeutung: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  Wurzel: a primary particle;\n- ὤν (ṓn) G5607\n  Bedeutung: being\n  Wurzel: present participle of G1510 (εἰμί);\n- κατά (katá) G2596\n  Bedeutung: (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)\n  Wurzel: a primary particle;\n- σάρξ (sárx) G4561\n  Bedeutung: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  Wurzel: probably from the base of G4563 (σαρόω);\n- φρονέω (phronéō) G5426\n  Bedeutung: to exercise the mind, i.e. entertain or have a sentiment or opinion; by implication, to be (mentally) disposed (more or less earnestly in a certain direction); intensively, to interest oneself in (with concern or obedience)\n  Wurzel: from G5424 (φρήν);\n- ὁ (ho) G3588\n  Bedeutung: the (sometimes to be supplied, at others omitted, in English idiom)\n  Wurzel: the definite article;\n- δέ (dé) G1161\n  Bedeutung: but, and, etc.\n  Wurzel: a primary particle (adversative or continuative);\n- πνεῦμα (pneûma) G4151\n  Bedeutung: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  Wurzel: from G4154 (πνέω);\n\nVers 6:\n- γάρ (gár) G1063\n  Bedeutung: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  Wurzel: a primary particle;\n- φρόνημα (phrónēma) G5427\n  Bedeutung: (mental) inclination or purpose\n  Wurzel: from G5426 (φρονέω);\n- σάρξ (sárx) G4561\n  Bedeutung: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  Wurzel: probably from the base of G4563 (σαρόω);\n- θάνατος (thánatos) G2288\n  Bedeutung: (properly, an adjective used as a noun) death (literally or figuratively)\n  Wurzel: from G2348 (θνήσκω);\n- δέ (dé) G1161\n  Bedeutung: but, and, etc.\n  Wurzel: a primary particle (adversative or continuative);\n- πνεῦμα (pneûma) G4151\n  Bedeutung: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  Wurzel: from G4154 (πνέω);\n- ζωή (zōḗ) G2222\n  Bedeutung: life (literally or figuratively)\n  Wurzel: from G2198 (ζάω);\n- καί (kaí) G2532\n  Bedeutung: and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words\n  Wurzel: apparently, a primary particle, having a copulative and sometimes also a cumulative force;\n- εἰρήνη (eirḗnē) G1515\n  Bedeutung: peace (literally or figuratively); by implication, prosperity\n  Wurzel: probably from a primary verb (to join);\n\nVers 7:\n- διότι (dióti) G1360\n  Bedeutung: on the very account that, or inasmuch as\n  Wurzel: from G1223 (διά) and G3754 (ὅτι);\n- σάρξ (sárx) G4561\n  Bedeutung: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  Wurzel: probably from the base of G4563 (σαρόω);\n- φρόνημα (phrónēma) G5427\n  Bedeutung: (mental) inclination or purpose\n  Wurzel: from G5426 (φρονέω);\n- ἔχθρα (échthra) G2189\n  Bedeutung: hostility; by implication, a reason for opposition\n  Wurzel: feminine of G2190 (ἐχθρός);\n- εἰς (eis) G1519\n  Bedeutung: to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases\n  Wurzel: a primary preposition;\n- θεός (theós) G2316\n  Bedeutung: figuratively, a magistrate; by Hebraism, very\n  Wurzel: of uncertain affinity; a deity, especially (with G3588 (ὁ)) the supreme Divinity;\n- γάρ (gár) G1063\n  Bedeutung: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  Wurzel: a primary particle;\n- ὑποτάσσω (hypotássō) G5293\n  Bedeutung: to subordinate; reflexively, to obey\n  Wurzel: from G5259 (ὑπό) and G5021 (τάσσω);\n- οὐ (ou) G3756\n  Bedeutung: the absolute negative (compare G3361 (μή)) adverb; no or not\n  Wurzel: a primary word;\n- νόμος (nómos) G3551\n  Bedeutung: law (through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle)\n  Wurzel: from a primary (to parcel out, especially food or grazing to animals);\n- οὐδέ (oudé) G3761\n  Bedeutung: not however, i.e. neither, nor, not even\n  Wurzel: from G3756 (οὐ) and G1161 (δέ);\n- δύναμαι (dýnamai) G1410\n  Bedeutung: to be able or possible\n  Wurzel: of uncertain affinity;\n\nVers 8:\n- δέ (dé) G1161\n  Bedeutung: but, and, etc.\n  Wurzel: a primary particle (adversative or continuative);\n- ὤν (ṓn) G5607\n  Bedeutung: being\n  Wurzel: present participle of G1510 (εἰμί);\n- ἐν (en) G1722\n  Bedeutung: \"in,\" at, (up-)on, by, etc.\n  Wurzel: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- σάρξ (sárx) G4561\n  Bedeutung: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  Wurzel: probably from the base of G4563 (σαρόω);\n- οὐ (ou) G3756\n  Bedeutung: the absolute negative (compare G3361 (μή)) adverb; no or not\n  Wurzel: a primary word;\n- δύναμαι (dýnamai) G1410\n  Bedeutung: to be able or possible\n  Wurzel: of uncertain affinity;\n- ἀρέσκω (aréskō) G700\n  Bedeutung: to be agreeable (or by implication, to seek to be so)\n  Wurzel: probably from G142 (αἴρω) (through the idea of exciting emotion);\n- θεός (theós) G2316\n  Bedeutung: figuratively, a magistrate; by Hebraism, very\n  Wurzel: of uncertain affinity; a deity, especially (with G3588 (ὁ)) the supreme Divinity;\n\nVers 9:\n- δέ (dé) G1161\n  Bedeutung: but, and, etc.\n  Wurzel: a primary particle (adversative or continuative);\n- ὑμεῖς (hymeîs) G5210\n  Bedeutung: you (as subjective of verb)\n  Wurzel: irregular plural of G4771 (σύ);\n- ἐστέ (esté) G2075\n  Bedeutung: ye are\n  Wurzel: second person plural present indicative of G1510 (εἰμί);\n- οὐ (ou) G3756\n  Bedeutung: the absolute negative (compare G3361 (μή)) adverb; no or not\n  Wurzel: a primary word;\n- ἐν (en) G1722\n  Bedeutung: \"in,\" at, (up-)on, by, etc.\n  Wurzel: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- σάρξ (sárx) G4561\n  Bedeutung: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  Wurzel: probably from the base of G4563 (σαρόω);\n- ἀλλά (allá) G235\n  Bedeutung: properly, other things, i.e. (adverbially) contrariwise (in many relations)\n  Wurzel: neuter plural of G243 (ἄλλος);\n- πνεῦμα (pneûma) G4151\n  Bedeutung: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  Wurzel: from G4154 (πνέω);\n- εἴ περ (eí per) G1512\n  Bedeutung: if perhaps\n  Wurzel: from G1487 (εἰ) and G4007 (περ);\n- θεός (theós) G2316\n  Bedeutung: figuratively, a magistrate; by Hebraism, very\n  Wurzel: of uncertain affinity; a deity, especially (with G3588 (ὁ)) the supreme Divinity;\n- οἰκέω (oikéō) G3611\n  Bedeutung: to occupy a house, i.e. reside (figuratively, inhabit, remain, inhere); by implication, to cohabit\n  Wurzel: from G3624 (οἶκος);\n- ὑμῖν (hymîn) G5213\n  Bedeutung: to (with or by) you\n  Wurzel: irregular dative case of G5210 (ὑμεῖς);\n- εἴ τις (eí tis) G1536\n  Bedeutung: if any\n  Wurzel: from G1487 (εἰ) and G5100 (τὶς);\n- ἔχω (échō) G2192\n  Bedeutung: to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or condition)\n  Wurzel: a primary verb;\n\nVers 10:\n- δέ (dé) G1161\n  Bedeutung: but, and, etc.\n  Wurzel: a primary particle (adversative or continuative);\n- εἰ (ei) G1487\n  Bedeutung: if, whether, that, etc.\n  Wurzel: a primary particle of conditionality;\n- Χριστός (Christós) G5547\n  Bedeutung: anointed, i.e. the Messiah, an epithet of Jesus\n  Wurzel: from G5548 (χρίω);\n- ἐν (en) G1722\n  Bedeutung: \"in,\" at, (up-)on, by, etc.\n  Wurzel: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- ὑμῖν (hymîn) G5213\n  Bedeutung: to (with or by) you\n  Wurzel: irregular dative case of G5210 (ὑμεῖς);\n- σῶμα (sōma) G4983\n  Bedeutung: the body (as a sound whole), used in a very wide application, literally or figuratively\n  Wurzel: from G4982 (σώζω);\n- μέν (mén) G3303\n  Bedeutung: properly, indicative of affirmation or concession (in fact); usually followed by a contrasted clause with G1161 (δέ) (this one, the former, etc.)\n  Wurzel: a primary particle;\n- νεκρός (nekrós) G3498\n  Bedeutung: dead (literally or figuratively; also as noun)\n  Wurzel: from an apparently primary (a corpse);\n- διά (diá) G1223\n  Bedeutung: through (in very wide applications, local, causal, or occasional)\n  Wurzel: a primary preposition denoting the channel of an act;\n- ἁμαρτία (hamartía) G266\n  Bedeutung: a sin (properly abstract)\n  Wurzel: from G264 (ἁμαρτάνω);\n- πνεῦμα (pneûma) G4151\n  Bedeutung: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  Wurzel: from G4154 (πνέω);\n- ζωή (zōḗ) G2222\n  Bedeutung: life (literally or figuratively)\n  Wurzel: from G2198 (ζάω);\n- δικαιοσύνη (dikaiosýnē) G1343\n  Bedeutung: equity (of character or act); specially (Christian) justification\n  Wurzel: from G1342 (δίκαιος);\n\nVers 11:\n- δέ (dé) G1161\n  Bedeutung: but, and, etc.\n  Wurzel: a primary particle (adversative or continuative);\n- εἰ (ei) G1487\n  Bedeutung: if, whether, that, etc.\n  Wurzel: a primary particle of conditionality;\n- πνεῦμα (pneûma) G4151\n  Bedeutung: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  Wurzel: from G4154 (πνέω);\n- ἐγείρω (egeírō) G1453\n  Bedeutung: to waken (transitively or intransitively), i.e. rouse (literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence)\n  Wurzel: probably akin to the base of G58 (ἀγορά) (through the idea of collecting one's faculties);\n- Ἰησοῦς (Iēsoûs) G2424\n  Bedeutung: Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites\n  Wurzel: of Hebrew origin (H03091);\n- ἐκ (ek) G1537\n  Bedeutung: literal or figurative; direct or remote)\n  Wurzel: a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause;\n- νεκρός (nekrós) G3498\n  Bedeutung: dead (literally or figuratively; also as noun)\n  Wurzel: from an apparently primary (a corpse);\n- οἰκέω (oikéō) G3611\n  Bedeutung: to occupy a house, i.e. reside (figuratively, inhabit, remain, inhere); by implication, to cohabit\n  Wurzel: from G3624 (οἶκος);\n- ἐν (en) G1722\n  Bedeutung: \"in,\" at, (up-)on, by, etc.\n  Wurzel: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 (εἰς) and G1537 (ἐκ));\n- ὑμῖν (hymîn) G5213\n  Bedeutung: to (with or by) you\n  Wurzel: irregular dative case of G5210 (ὑμεῖς);\n- Χριστός (Christós) G5547\n  Bedeutung: anointed, i.e. the Messiah, an epithet of Jesus\n  Wurzel: from G5548 (χρίω);\n- ζωοποιέω (zōopoiéō) G2227\n  Bedeutung: to (re-)vitalize (literally or figuratively)\n  Wurzel: from the same as G2226 (ζῶον) and G4160 (ποιέω);\n- καί (kaí) G2532\n  Bedeutung: and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words\n  Wurzel: apparently, a primary particle, having a copulative and sometimes also a cumulative force;\n- ὑμῶν (hymōn) G5216\n  Bedeutung: of (from or concerning) you\n  Wurzel: genitive case of G5210 (ὑμεῖς);\n\nVers 12:\n- ἄρα (ára) G686\n  Bedeutung: a particle denoting an inference more or less decisive (as follows)\n  Wurzel: probably from G142 (αἴρω) (through the idea of drawing a conclusion);\n- οὖν (oûn) G3767\n  Bedeutung: (adverbially) certainly, or (conjunctionally) accordingly\n  Wurzel: apparently a primary word;\n- ἀδελφός (adelphós) G80\n  Bedeutung: a brother (literally or figuratively) near or remote (much like G1 (Α))\n  Wurzel: from G1 (Α) (as a connective particle) and (the womb);\n- ἐσμέν (esmén) G2070\n  Bedeutung: we are\n  Wurzel: first person plural indicative of G1510 (εἰμί);\n- ὀφειλέτης (opheilétēs) G3781\n  Bedeutung: an ower, i.e. person indebted; figuratively, a delinquent; morally, a transgressor (against God)\n  Wurzel: from G3784 (ὀφείλω);\n- οὐ (ou) G3756\n  Bedeutung: the absolute negative (compare G3361 (μή)) adverb; no or not\n  Wurzel: a primary word;\n- σάρξ (sárx) G4561\n  Bedeutung: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  Wurzel: probably from the base of G4563 (σαρόω);\n- ζάω (záō) G2198\n  Bedeutung: to live (literally or figuratively)\n  Wurzel: a primary verb;\n- κατά (katá) G2596\n  Bedeutung: (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)\n  Wurzel: a primary particle;\n\nVers 13:\n- γάρ (gár) G1063\n  Bedeutung: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  Wurzel: a primary particle;\n- εἰ (ei) G1487\n  Bedeutung: if, whether, that, etc.\n  Wurzel: a primary particle of conditionality;\n- ζάω (záō) G2198\n  Bedeutung: to live (literally or figuratively)\n  Wurzel: a primary verb;\n- κατά (katá) G2596\n  Bedeutung: (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)\n  Wurzel: a primary particle;\n- σάρξ (sárx) G4561\n  Bedeutung: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such)\n  Wurzel: probably from the base of G4563 (σαρόω);\n- μέλλω (méllō) G3195\n  Bedeutung: to intend, i.e. be about to be, do, or suffer something (of persons or things, especially events; in the sense of purpose, duty, necessity, probability, possibility, or hesitation)\n  Wurzel: a strengthened form of G3199 (μέλω) (through the idea of expectation);\n- ἀποθνήσκω (apothnḗskō) G599\n  Bedeutung: to die off (literally or figuratively)\n  Wurzel: from G575 (ἀπό) and G2348 (θνήσκω);\n- δέ (dé) G1161\n  Bedeutung: but, and, etc.\n  Wurzel: a primary particle (adversative or continuative);\n- θανατόω (thanatóō) G2289\n  Wurzel: from G2288 (θάνατος) to kill (literally or figuratively)\n- πνεῦμα (pneûma) G4151\n  Bedeutung: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  Wurzel: from G4154 (πνέω);\n- πρᾶξις (prâxis) G4234\n  Bedeutung: practice, i.e. (concretely) an act; by extension, a function\n  Wurzel: from G4238 (πράσσω);\n- σῶμα (sōma) G4983\n  Bedeutung: the body (as a sound whole), used in a very wide application, literally or figuratively\n  Wurzel: from G4982 (σώζω);\n\nVers 14:\n- γάρ (gár) G1063\n  Bedeutung: properly, assigning a reason (used in argument, explanation or intensification; often with other particles)\n  Wurzel: a primary particle;\n- ὅσος (hósos) G3745\n  Bedeutung: as (much, great, long, etc.) as\n  Wurzel: by reduplication from G3739 (ὅς);\n- ἄγω (ágō) G71\n  Bedeutung: properly, to lead; by implication, to bring, drive, (reflexively) go, (specially) pass (time), or (figuratively) induce\n  Wurzel: a primary verb;\n- πνεῦμα (pneûma) G4151\n  Bedeutung: a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit\n  Wurzel: from G4154 (πνέω);\n- θεός (theós) G2316\n  Bedeutung: figuratively, a magistrate; by Hebraism, very\n  Wurzel: of uncertain affinity; a deity, especially (with G3588 (ὁ)) the supreme Divinity;\n- οὗτος (hoûtos) G3778\n  Bedeutung: the he (she or it), i.e. this or that (often with article repeated)\n  Wurzel: from the article G3588 (ὁ) and G846 (αὐτός);\n- εἰσί (eisí) G1526\n  Bedeutung: they are\n  Wurzel: 3rd person plural present indicative of G1510 (εἰμί);\n- υἱός (huiós) G5207\n  Bedeutung: a \"son\" (sometimes of animals), used very widely of immediate, remote or figuratively, kinship\n  Wurzel: apparently a primary word;\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:tyndale]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: tyndale | Tyndale Open Study Notes, zu Vers 1]\n8:1 So now there is no condemnation: Paul concludes from the argument of chs 5–7 that neither sin (ch 6) nor the law (ch 7) can keep believers from having eternal life (ch 5). Paul can triumphantly proclaim that those who belong to Christ Jesus need not fear that they will be condemned for their sins.\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 1]\nI. The apostle here beings with one signal privilege of true Christians, and describes the character of those to whom it belongs: There is therefore now no condemnation to those that are in Christ Jesus, Rom 8:1. This is his triumph after that melancholy complaint and conflict in the foregoing chapter - sin remaining, disturbing, vexing, but, blessed be God, not ruining. The complaint he takes to himself, but humbly transfers the comfort with himself to all true believers, who are all interested in it. 1. It is the unspeakable privilege and comfort of all those that are in Christ Jesus that there is therefore now no condemnation to them. He does not say, \"There is no accusation against them,\" for this there is; but the accusation is thrown out, and the indictment quashed. He does not say, \"There is nothing in them that deserves condemnation,\" for this there is, and they see it, and own it, and mourn over it, and condemn themselves for it; but it shall not be their ruin. He does not say, \"There is no cross, no affliction to them or no displeasure in the affliction,\" for this there may be; but no condemnation. They may be chastened of the Lord, but not condemned with the world. Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off. There is therefore no condemnation, because they are interested in the satisfaction that Christ by dying made to the law. In Christ, God does not only not condemn them, but is well pleased with them, Mat 17:5. 2. It is the undoubted character of all those who are so in Christ Jesus as to be freed from condemnation that they walk not afte…\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 1]\nCONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39) There is therefore now, &c.--referring to the immediately preceding context [OLSHAUSEN, PHILIPPI, MEYER, ALFORD, &c.]. The subject with which the seventh chapter concludes is still under consideration. The scope of Rom 8:1-4 is to show how \"the law of sin and death\" is deprived of its power to bring believers again into bondage, and how the holy law of God receives in them the homage of a living obedience [CALVIN, FRASER, PHILIPPI, MEYER, ALFORD, &c.]. no condemnation: to them which are in Christ Jesus--As Christ, who \"knew no sin,\" was, to all legal effects, \"made sin for us,\" so are we, who believe in Him, to all legal effects, \"made the righteousness of God in Him\" (Co2 5:21); and thus, one with Him in the divine reckoning. there is to such \"NO CONDEMNATION.\" (Compare Joh 3:18; Joh 5:24; Rom 5:18-19). But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ's Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life. who walk not after the flesh, but after the Spirit--The evidence of manuscripts seems to show that this clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from Rom 8:4, probably as an explanatory comment, and to make the transition to Rom 8:2 easier.\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 1]\nThere is, therefore, now no condemnation - To do justice to St. Paul's reasoning, this chapter must be read in the closest connection with the preceding. There we have seen the unavailing struggles of an awakened Jew, who sought pardon and holiness from that law which he was conscious he had broken; and in which he could find no provision for pardon, and no power to sanctify. This conviction having brought him to the very brink of despair, and, being on the point of giving up all hope, he hears of redemption by Jesus Christ, thanks God for the prospect he has of salvation, applies for and receives it; and now magnifies God for the unspeakable gift of which he has been made a partaker. Those who restrain the word now, so as to indicate by it the Gospel dispensation only, do not take in the whole of the apostles meaning. The apostle has not been dealing in general matters only, but also in those which are particular. He has not been pointing out merely the difference between the two dispensations, the Mosaic and the Christian; but he marks out the state of a penitent under the former, and that of a believer under the latter. The last chapter closed with an account of the deep distress of the penitent; this one opens with an account of his salvation. The now, therefore, in the text, must refer more to the happy transition from darkness to light, from condemnation to pardon, which this believer now enjoys, than to the Christian dispensation taking the place of the Jewish economy. Who walk not after the flesh, etc. - In this one verse we find the power and virtue of the Gospel scheme; it pardons and sanctifies; the Jewish law could do neither. By faith in our Lord Jesus Christ the penitent, condemned by the law, is pardoned; the carnal man, labouring under the overpowering i…\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 1]\nThere is therefore now, no condemnation,.... The apostle having discoursed largely in the preceding chapter, concerning the struggle and combat believers feel within themselves, and opened the true causes and reasons of the saints' grievances and complaints, and what gives them the greatest uneasiness in this life, proceeds in this to take notice of the solid ground and foundation they have of spiritual peace and joy; which arise from their justification and adoption, the purposes and decrees of God, and particularly the everlasting and unchangeable love of God in Christ, the source, spring, and security, of all the blessings of grace. The chapter begins with a most comfortable account of the safety of believers in Christ; the apostle does not say there is nothing condemnable in them, for sin is in them and is condemnable, and condemned by them; and is hurtful to their spiritual joy and comfort, though it cannot bring them into condemnation, because of their being in Christ Jesus: he says there is , \"not one condemnation\" to them, or one sentence of condemnation against them; which must be understood not of illegal ones, for they are liable to many condemnations from their hearts, from the world and the devil; but of legal, justifiable ones, and there are none such, neither from God the Father, for he justifies; nor from the Son, for by his righteousness they are justified; nor from the Holy Spirit, who bears witness to their spirits, that they are in a state of justification: there is not one condemnation lies against them, with respect to their numerous sins, original and actual, though every sin deserves one; not one from the law of God, of which sin is a transgression, for though that is a condemning law, yet it is only so to them that are under it; not to them that…\n\nSchreib jetzt die Vertiefung zum GANZEN KAPITEL, NUR mit den sieben markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 20000}
{"id": "gersch:4:7:42", "label": "4. Mose 7,42", "why": "stress: list verse, tempts padding/hallucination", "verse_text": "Am sechsten Tage opferte der Fürst der Kinder Gad, Eliasaph, der Sohn Deguels.", "user_message_en": "Verse: 4. Mose 7:42 (GERSCH)\nText: \"Am sechsten Tage opferte der Fürst der Kinder Gad, Eliasaph, der Sohn Deguels.\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- 4. Mose 1:14: \"von Gad Eliasaph, der Sohn Deguels;\"\n- 4. Mose 2:14: \"Dazu der Stamm Gad; ihr Fürst Eliphas, der Sohn Reguels,\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- שִׁשִּׁי (shishshîy) H8345\n  meaning: sixth, ord. or (feminine) fractional\n  root: from H8337 (שֵׁשׁ);\n- יוֹם (yôwm) H3117\n  meaning: a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)\n  root: from an unused root meaning to be hot;\n- אֶלְיָסָף (ʼElyâçâph) H460\n  meaning: Eljasaph, the name of two Israelites\n  root: from H410 (אֵל) and H3254 (יָסַף); God (is) gatherer;\n- בֵּן (bên) H1121\n  meaning: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  root: from H1129 (בָּנָה);\n- דְּעוּאֵל (Dᵉʻûwʼêl) H1845\n  meaning: Deuel, an Israelite\n  root: from H3045 (יָדַע) and H410 (אֵל); known of God;\n- נָשִׂיא (nâsîyʼ) H5387\n  meaning: properly, an exalted one, i.e. a king or sheik; also a rising mist\n  root: or נָשִׂא; from H5375 (נָשָׂא);\n- גָּד (Gâd) H1410\n  meaning: Gad, a son of Jacob, including his tribe and its territory; also a prophet\n  root: from H1464 (גּוּד);\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:matthew-henry]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 42]\nGod having set up house (as it were) in the midst of the camp of Israel, the princes of Israel here come a visiting with their presents, as tenants to their landlord, in the name of their respective tribes. I. They brought presents, 1. Upon the dedication of the tabernacle, for the service of that (Num 7:1-9). 2. Upon the dedication of the altar, for the use of that (v. 10-88). And, II. God graciously signified his acceptance of them (Num 7:89). The two foregoing chapters were the records of additional laws which God gave to Israel, this is the history of the additional services which Israel performed to God.\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 42]\nTHE PRINCES' OFFERINGS. (Num. 7:1-89) the day that Moses had fully set up the tabernacle--Those who take the word \"day\" as literally pointing to the exact date of the completion of the tabernacle, are under a necessity of considering the sacred narrative as disjointed, and this portion of the history from the seventh to the eleventh chapters as out of its place--the chronology requiring that it should have immediately followed the fortieth chapter of Exodus, which relates that the tabernacle was reared on the first day of the first month of the second year [Exo 40:17]. But that the term \"day\" is used in a loose and indeterminate sense, as synonymous with time, is evident from the fact that not one day but several days were occupied with the transactions about to be described. So that this chapter stands in its proper place in the order of the history; after the tabernacle and its instruments (the altar and its vessels) had been anointed (Lev 8:10), the Levites separated to the sacred service--the numbering of the people, and the disposal of the tribes about the tabernacle, in a certain order, which was observed by the princes in the presentation of their offerings. This would fix the period of the imposing ceremonial described in this chapter about a month after the completion of the tabernacle.\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 42]\nWith the seven nations that God shall cast out, Deu 7:1, they shall make no covenant, Deu 7:2, nor form any matrimonial alliances, Deu 7:3; lest they should be enticed into idolatry, Deu 7:4. All monuments of idolatry to be destroyed, Deu 7:5. The Israelites are to consider themselves a holy people, Deu 7:6; and that the Lord had made them such, not for their merits, but for his own mercies, Deu 7:7, Deu 7:8. They shall therefore love him, and keep his commandments, Deu 7:9-11. The great privileges of the obedient, Deu 7:12-24. All idolatry to be avoided, Deu 7:25, Deu 7:26.\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 42]\nOn the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered. See Numbers 1:14.\n\n[cite key: keil-delitzsch — Keil-Delitzsch Old Testament Commentary, on verse 42]\nPresentation of Dedicatory Gifts by the Princes of the Tribes. - Num 7:1. This presentation took place at the time (יום) when Moses, after having completed the erection of the tabernacle, anointed and sanctified the dwelling and the altar, together with their furniture (Lev 8:10-11). Chronologically considered, this ought to have been noticed after Lev 8:10. But in order to avoid interrupting the connection of the Sinaitic laws, it is introduced for the first time at this point, and placed at the head of the events which immediately preceded the departure of the people from Sinai, because these gifts consisted in part of materials that were indispensably necessary for the transport of the tabernacle during the march through the desert. Moreover, there was only an interval of at the most forty days between the anointing of the tabernacle, which commenced after the first day of the first month (cf. Exo 40:16 and Lev 8:10), and lasted eight days, and the departure from Sinai, on the twentieth day of the second month (Num 10:11), and from this we have to deduct six days for the Passover, which took place before their departure (Num 9:1.); and it was within this period that the laws and ordinances from Lev 11 to Num 6 had to be published, and the dedicatory offerings to be presented. Now, as the presentation itself was distributed, according to Num 7:11., over twelve or thirteen days, we may very well assume that it did not entirely precede the publication of the laws referred to, but was carried on in part contemporaneously with it. The presentation of the dedicatory gifts of one tribe-prince might possibly occupy only a few hours of the day appointed for the purpose; and the rest of the day, therefore, might very conveniently be made use of by Moses for publishing the laws…\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: 4. Mose 7,42 (GERSCH)\nText: „Am sechsten Tage opferte der Fürst der Kinder Gad, Eliasaph, der Sohn Deguels.“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- 4. Mose 1,14: „von Gad Eliasaph, der Sohn Deguels;“\n- 4. Mose 2,14: „Dazu der Stamm Gad; ihr Fürst Eliphas, der Sohn Reguels,“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- שִׁשִּׁי (shishshîy) H8345\n  Bedeutung: sixth, ord. or (feminine) fractional\n  Wurzel: from H8337 (שֵׁשׁ);\n- יוֹם (yôwm) H3117\n  Bedeutung: a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)\n  Wurzel: from an unused root meaning to be hot;\n- אֶלְיָסָף (ʼElyâçâph) H460\n  Bedeutung: Eljasaph, the name of two Israelites\n  Wurzel: from H410 (אֵל) and H3254 (יָסַף); God (is) gatherer;\n- בֵּן (bên) H1121\n  Bedeutung: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)\n  Wurzel: from H1129 (בָּנָה);\n- דְּעוּאֵל (Dᵉʻûwʼêl) H1845\n  Bedeutung: Deuel, an Israelite\n  Wurzel: from H3045 (יָדַע) and H410 (אֵל); known of God;\n- נָשִׂיא (nâsîyʼ) H5387\n  Bedeutung: properly, an exalted one, i.e. a king or sheik; also a rising mist\n  Wurzel: or נָשִׂא; from H5375 (נָשָׂא);\n- גָּד (Gâd) H1410\n  Bedeutung: Gad, a son of Jacob, including his tribe and its territory; also a prophet\n  Wurzel: from H1464 (גּוּד);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:matthew-henry]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 42]\nGod having set up house (as it were) in the midst of the camp of Israel, the princes of Israel here come a visiting with their presents, as tenants to their landlord, in the name of their respective tribes. I. They brought presents, 1. Upon the dedication of the tabernacle, for the service of that (Num 7:1-9). 2. Upon the dedication of the altar, for the use of that (v. 10-88). And, II. God graciously signified his acceptance of them (Num 7:89). The two foregoing chapters were the records of additional laws which God gave to Israel, this is the history of the additional services which Israel performed to God.\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 42]\nTHE PRINCES' OFFERINGS. (Num. 7:1-89) the day that Moses had fully set up the tabernacle--Those who take the word \"day\" as literally pointing to the exact date of the completion of the tabernacle, are under a necessity of considering the sacred narrative as disjointed, and this portion of the history from the seventh to the eleventh chapters as out of its place--the chronology requiring that it should have immediately followed the fortieth chapter of Exodus, which relates that the tabernacle was reared on the first day of the first month of the second year [Exo 40:17]. But that the term \"day\" is used in a loose and indeterminate sense, as synonymous with time, is evident from the fact that not one day but several days were occupied with the transactions about to be described. So that this chapter stands in its proper place in the order of the history; after the tabernacle and its instruments (the altar and its vessels) had been anointed (Lev 8:10), the Levites separated to the sacred service--the numbering of the people, and the disposal of the tribes about the tabernacle, in a certain order, which was observed by the princes in the presentation of their offerings. This would fix the period of the imposing ceremonial described in this chapter about a month after the completion of the tabernacle.\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 42]\nWith the seven nations that God shall cast out, Deu 7:1, they shall make no covenant, Deu 7:2, nor form any matrimonial alliances, Deu 7:3; lest they should be enticed into idolatry, Deu 7:4. All monuments of idolatry to be destroyed, Deu 7:5. The Israelites are to consider themselves a holy people, Deu 7:6; and that the Lord had made them such, not for their merits, but for his own mercies, Deu 7:7, Deu 7:8. They shall therefore love him, and keep his commandments, Deu 7:9-11. The great privileges of the obedient, Deu 7:12-24. All idolatry to be avoided, Deu 7:25, Deu 7:26.\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 42]\nOn the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered. See Numbers 1:14.\n\n[Belegschlüssel: keil-delitzsch | Keil-Delitzsch Old Testament Commentary, zu Vers 42]\nPresentation of Dedicatory Gifts by the Princes of the Tribes. - Num 7:1. This presentation took place at the time (יום) when Moses, after having completed the erection of the tabernacle, anointed and sanctified the dwelling and the altar, together with their furniture (Lev 8:10-11). Chronologically considered, this ought to have been noticed after Lev 8:10. But in order to avoid interrupting the connection of the Sinaitic laws, it is introduced for the first time at this point, and placed at the head of the events which immediately preceded the departure of the people from Sinai, because these gifts consisted in part of materials that were indispensably necessary for the transport of the tabernacle during the march through the desert. Moreover, there was only an interval of at the most forty days between the anointing of the tabernacle, which commenced after the first day of the first month (cf. Exo 40:16 and Lev 8:10), and lasted eight days, and the departure from Sinai, on the twentieth day of the second month (Num 10:11), and from this we have to deduct six days for the Passover, which took place before their departure (Num 9:1.); and it was within this period that the laws and ordinances from Lev 11 to Num 6 had to be published, and the dedicatory offerings to be presented. Now, as the presentation itself was distributed, according to Num 7:11., over twelve or thirteen days, we may very well assume that it did not entirely precede the publication of the laws referred to, but was carried on in part contemporaneously with it. The presentation of the dedicatory gifts of one tribe-prince might possibly occupy only a few hours of the day appointed for the purpose; and the rest of the day, therefore, might very conveniently be made use of by Moses for publishing the laws…\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:58:11:1", "label": "Hebräer 11,1", "why": "epistle, hard Greek (hypostasis)", "verse_text": "Es ist aber der Glaube ein Beharren auf dem, was man hofft, eine Überzeugung von Tatsachen, die man nicht sieht.", "user_message_en": "Verse: Hebräer 11:1 (GERSCH)\nText: \"Es ist aber der Glaube ein Beharren auf dem, was man hofft, eine Überzeugung von Tatsachen, die man nicht sieht.\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- 2. Korinther 5:7: \"Denn wir wandeln im Glauben und nicht im Schauen.\"\n- 2. Korinther 4:18: \"uns, die wir nicht sehen auf das Sichtbare, sondern auf das Unsichtbare; denn was sichtbar ist, das ist zeitlich; was aber unsichtbar ist, das ist ewig.\"\n- Hebräer 11:7: \"Durch Glauben baute Noah, als er betreffs dessen, was man noch nicht sah, eine Weissagung empfangen hatte, in ehrerbietiger Scheu eine Arche zur Rettung seines Hauses; durch ihn verurteilte er die Welt und wurde ein Erbe der Glaubensgerechtigkeit.\"\n- Hebräer 10:22: \"so lasset uns hinzutreten mit wahrhaftigem Herzen, in voller Glaubenszuversicht, durch Besprengung der Herzen los vom bösen Gewissen und gewaschen am Leibe mit reinem Wasser.\"\n- Psalmen 27:13: \"Dennoch glaube ich zuversichtlich, daß ich die Güte des HERRN sehen werde im Lande der Lebendigen.\"\n- Hebräer 11:27: \"Durch Glauben verließ er Ägypten, ohne den Grimm des Königs zu fürchten; denn er hielt sich an den Unsichtbaren, als sähe er ihn.\"\n- Hebräer 6:12: \"daß ihr ja nicht träge werdet, sondern Nachfolger derer, welche durch Glauben und Geduld die Verheißungen ererben.\"\n- Hebräer 10:39: \"Wir aber sind nicht von denen, die feige zurückweichen zum Verderben, sondern die da glauben zur Rettung der Seele.\"\n- Psalmen 42:11: \"Wie Zermalmung meiner Gebeine ist der Hohn meiner Bedränger, da sie täglich zu mir sagen: Wo ist dein Gott?\"\n- 1. Korinther 13:13: \"Nun aber bleibt Glaube, Hoffnung, Liebe, diese drei; die größte aber von diesen ist die Liebe.\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- δέ (dé) G1161\n  meaning: but, and, etc.\n  root: a primary particle (adversative or continuative);\n- πίστις (pístis) G4102\n  meaning: persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself\n  root: from G3982 (πείθω);\n- ἐστί (estí) G2076\n  meaning: he (she or it) is; also (with neuter plural) they are\n  root: third person singular present indicative of G1510 (εἰμί);\n- ὑπόστασις (hypóstasis) G5287\n  meaning: a setting under (support), i.e. (figuratively) concretely, essence, or abstractly, assurance (objectively or subjectively)\n  root: from a compound of G5259 (ὑπό) and G2476 (ἵστημι);\n- ἐλπίζω (elpízō) G1679\n  meaning: to expect or confide\n  root: from G1680 (ἐλπίς);\n- ἔλεγχος (élenchos) G1650\n  meaning: proof, conviction\n  root: from G1651 (ἐλέγχω);\n- πρᾶγμα (prâgma) G4229\n  meaning: a deed; by implication, an affair; by extension, an object (material)\n  root: from G4238 (πράσσω);\n- οὐ (ou) G3756\n  meaning: the absolute negative (compare G3361 (μή)) adverb; no or not\n  root: a primary word;\n- βλέπω (blépō) G991\n  meaning: to look at (literally or figuratively)\n  root: a primary verb;\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:tyndale]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: tyndale — Tyndale Open Study Notes, on verse 1]\n11:1-40 In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase by faith to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase by faith, (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome. 11:1 Before presenting the list of examples, the author defines what faith is: It is acting on what God has revealed about his will and character. • The reality that grounds our faith is the God who fulfills his promises.\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 1]\nHere we have, I. A definition or description of the grace of faith in two parts. 1. It is the substance of things hoped for. Faith and hope go together; and the same things that are the object of our hope are the object of our faith. It is a firm persuasion and expectation that God will perform all that he has promised to us in Christ; and this persuasion is so strong that it gives the soul a kind of possession and present fruition of those things, gives them a subsistence in the soul, by the first-fruits and foretastes of them: so that believers in the exercise of faith are filled with joy unspeakable and full of glory. Christ dwells in the soul by faith, and the soul is filled with the fullness of God, as far as his present measure will admit; he experiences a substantial reality in the objects of faith. 2. It is the evidence of things not seen. Faith demonstrates to the eye of the mind the reality of those things that cannot be discerned by the eye of the body. Faith is the firm assent of the soul to the divine revelation and every part of it, and sets to its seal that God is true. It is a full approbation of all that God has revealed as holy, just, and good; it helps the soul to make application of all to itself with suitable affections and endeavours; and so it is designed to serve the believer instead of sight, and to be to the soul all that the senses are to the body. That faith is but opinion or fancy which does not realize invisible things to the soul, and excite the soul to act agreeably to the nature and importance of them. II. An account of the honour it reflects upon all those who have lived in the exercise of it (Heb 11:2): By it the elders obtained a good report - the ancient believers, who lived in the first ages of the world. Observe, 1. True faith is a…\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 1]\nDEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance. substance, &c.--It substantiates promises of God which we hope for, as future in fulfilment, making them present realities to us. However, the Greek is translated in Heb 3:14, \"confidence\"; and it also here may mean \"sure confidence.\" So ALFORD translates. THOMAS MAGISTER supports English Version, \"The whole thing that follows is virtually contained in the first principle; now the first commencement of the things hoped for is in us through the assent of faith, which virtually contains all the things hoped for.\" Compare Note, see on Heb 6:5, \"tasted . . . powers of the world to come.\" Through faith, the future object of Christian hope, in its beginning, is already present. True faith infers the reality of the objects believed in and honed for (Heb 11:6). HUGO DE ST. VICTOR distinguished faith from hope. By faith alone we are sure of eternal things that they ARE: but by hope we are confident that WE SHALL HAVE them. All hope presupposes faith (Rom 8:25). evidence--\"demonstration\": convincing proof to the believer: the soul thereby seeing what the eye cannot see. things not seen--the whole invisible and spiritual world: not things future and things pleasant, as the \"things hoped for,\" but also the past and present, and those the reverse of pleasant. \"Eternal life is promised to us, but it is when we are dead: we are told of a blessed resurrecti…\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 1]\nFaith is the substance of things hoped for - Εστι δε πιστις ελπιζομενων ὑποστασις· Faith is the Subsistence of things hoped for; πραγματων ελεγχος ου βλεπομενων· The Demonstration of things not seen. The word ὑποστασις, which we translate substance, signifies subsistence, that which becomes a foundation for another thing to stand on. And ελεγχος signifies such a conviction as is produced in the mind by the demonstration of a problem, after which demonstration no doubt can remain, because we see from it that the thing is; that it cannot but be; and that it cannot be otherwise than as it is, and is proved to be. Such is the faith by which the soul is justified; or rather, such are the effects of justifying faith: on it subsists the peace of God which passeth all understanding; and the love of God is shed abroad in the heart where it lives, by the Holy Ghost. At the same time the Spirit of God witnesses with their spirits who have this faith that their sins are blotted out; and this is as fully manifest to their judgment and conscience as the axioms, \"A whole is greater than any of its parts;\" \"Equal lines and angles, being placed on one another, do not exceed each other;\" or as the deduction from prop. 47, book i., Euclid: \"The square of the base of a right-angled triangle is equal to the difference of the squares of the other two sides.\" Ελεγχος is defined by logicians, Demonstratio quae fit argumentis certis et rationibus indubitatis, qua rei certitudo efficitur. \"A demonstration of the certainly of a thing by sure arguments and indubitable reasons.\" Aristotle uses it for a mathematical demonstration, and properly defines it thus: Ελεγχος δε εστις ὁ μη δυνατος αλλως εχειν, αλλ' οὑτως ὡς ἡμεις λεγομεν, \"Elenchos, or Demonstration, is that which cannot be otherwise,…\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 1]\nNow faith is the substance of things hoped for,.... The \"faith\" here spoken of is not a mere moral virtue, which is a branch of the law; nor a bare assent to anything revealed, declared, and affirmed in the Gospel; nor a faith of doing miracles; nor an implicit one; nor a mere profession of faith, which sometimes is but temporary; nor the word or doctrine of faith; but that which is made mention of in the preceding chapter, by which the just man lives, and which has the salvation of the soul annexed to it: and it does not so much design any particular branch, or act of faith, but as that in general respects the various promises, and blessings of grace; and it chiefly regards the faith of Old Testament saints, though that, as to its nature, object, and acts, is the same with the faith of New Testament ones; and is a firm persuasion of the power, faithfulness, and love of God in Christ, and of interest therein, and in all special blessings: it is described as \"the substance of things hoped for\"; and which, in general, are things unseen, and as yet not enjoyed; future, and yet to come; difficult to be obtained, though possible, otherwise there would be no hope of them; and which are promised and laid up; and in particular, the things hoped for by Old Testament saints were Christ, and eternal glory and happiness; and by New Testament ones, more grace, perseverance in it, the resurrection of the dead, and eternal life. Now faith is the \"substance\" of these things; it is the ground and foundation of them, in which there is some standing hope; in which sense the word is used by Septuagint in Psalm 69:2. The word of promise is principal ground and foundation of hope; and faith, as leaning on the word, is a less principal ground; it is a confident persuasion, expectation, and as…\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: Hebräer 11,1 (GERSCH)\nText: „Es ist aber der Glaube ein Beharren auf dem, was man hofft, eine Überzeugung von Tatsachen, die man nicht sieht.“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- 2. Korinther 5,7: „Denn wir wandeln im Glauben und nicht im Schauen.“\n- 2. Korinther 4,18: „uns, die wir nicht sehen auf das Sichtbare, sondern auf das Unsichtbare; denn was sichtbar ist, das ist zeitlich; was aber unsichtbar ist, das ist ewig.“\n- Hebräer 11,7: „Durch Glauben baute Noah, als er betreffs dessen, was man noch nicht sah, eine Weissagung empfangen hatte, in ehrerbietiger Scheu eine Arche zur Rettung seines Hauses; durch ihn verurteilte er die Welt und wurde ein Erbe der Glaubensgerechtigkeit.“\n- Hebräer 10,22: „so lasset uns hinzutreten mit wahrhaftigem Herzen, in voller Glaubenszuversicht, durch Besprengung der Herzen los vom bösen Gewissen und gewaschen am Leibe mit reinem Wasser.“\n- Psalmen 27,13: „Dennoch glaube ich zuversichtlich, daß ich die Güte des HERRN sehen werde im Lande der Lebendigen.“\n- Hebräer 11,27: „Durch Glauben verließ er Ägypten, ohne den Grimm des Königs zu fürchten; denn er hielt sich an den Unsichtbaren, als sähe er ihn.“\n- Hebräer 6,12: „daß ihr ja nicht träge werdet, sondern Nachfolger derer, welche durch Glauben und Geduld die Verheißungen ererben.“\n- Hebräer 10,39: „Wir aber sind nicht von denen, die feige zurückweichen zum Verderben, sondern die da glauben zur Rettung der Seele.“\n- Psalmen 42,11: „Wie Zermalmung meiner Gebeine ist der Hohn meiner Bedränger, da sie täglich zu mir sagen: Wo ist dein Gott?“\n- 1. Korinther 13,13: „Nun aber bleibt Glaube, Hoffnung, Liebe, diese drei; die größte aber von diesen ist die Liebe.“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- δέ (dé) G1161\n  Bedeutung: but, and, etc.\n  Wurzel: a primary particle (adversative or continuative);\n- πίστις (pístis) G4102\n  Bedeutung: persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself\n  Wurzel: from G3982 (πείθω);\n- ἐστί (estí) G2076\n  Bedeutung: he (she or it) is; also (with neuter plural) they are\n  Wurzel: third person singular present indicative of G1510 (εἰμί);\n- ὑπόστασις (hypóstasis) G5287\n  Bedeutung: a setting under (support), i.e. (figuratively) concretely, essence, or abstractly, assurance (objectively or subjectively)\n  Wurzel: from a compound of G5259 (ὑπό) and G2476 (ἵστημι);\n- ἐλπίζω (elpízō) G1679\n  Bedeutung: to expect or confide\n  Wurzel: from G1680 (ἐλπίς);\n- ἔλεγχος (élenchos) G1650\n  Bedeutung: proof, conviction\n  Wurzel: from G1651 (ἐλέγχω);\n- πρᾶγμα (prâgma) G4229\n  Bedeutung: a deed; by implication, an affair; by extension, an object (material)\n  Wurzel: from G4238 (πράσσω);\n- οὐ (ou) G3756\n  Bedeutung: the absolute negative (compare G3361 (μή)) adverb; no or not\n  Wurzel: a primary word;\n- βλέπω (blépō) G991\n  Bedeutung: to look at (literally or figuratively)\n  Wurzel: a primary verb;\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:tyndale]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: tyndale | Tyndale Open Study Notes, zu Vers 1]\n11:1-40 In presenting readers with a long catalog of faith-filled heroes, ch 11 builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase by faith to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase by faith, (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome. 11:1 Before presenting the list of examples, the author defines what faith is: It is acting on what God has revealed about his will and character. • The reality that grounds our faith is the God who fulfills his promises.\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 1]\nHere we have, I. A definition or description of the grace of faith in two parts. 1. It is the substance of things hoped for. Faith and hope go together; and the same things that are the object of our hope are the object of our faith. It is a firm persuasion and expectation that God will perform all that he has promised to us in Christ; and this persuasion is so strong that it gives the soul a kind of possession and present fruition of those things, gives them a subsistence in the soul, by the first-fruits and foretastes of them: so that believers in the exercise of faith are filled with joy unspeakable and full of glory. Christ dwells in the soul by faith, and the soul is filled with the fullness of God, as far as his present measure will admit; he experiences a substantial reality in the objects of faith. 2. It is the evidence of things not seen. Faith demonstrates to the eye of the mind the reality of those things that cannot be discerned by the eye of the body. Faith is the firm assent of the soul to the divine revelation and every part of it, and sets to its seal that God is true. It is a full approbation of all that God has revealed as holy, just, and good; it helps the soul to make application of all to itself with suitable affections and endeavours; and so it is designed to serve the believer instead of sight, and to be to the soul all that the senses are to the body. That faith is but opinion or fancy which does not realize invisible things to the soul, and excite the soul to act agreeably to the nature and importance of them. II. An account of the honour it reflects upon all those who have lived in the exercise of it (Heb 11:2): By it the elders obtained a good report - the ancient believers, who lived in the first ages of the world. Observe, 1. True faith is a…\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 1]\nDEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance. substance, &c.--It substantiates promises of God which we hope for, as future in fulfilment, making them present realities to us. However, the Greek is translated in Heb 3:14, \"confidence\"; and it also here may mean \"sure confidence.\" So ALFORD translates. THOMAS MAGISTER supports English Version, \"The whole thing that follows is virtually contained in the first principle; now the first commencement of the things hoped for is in us through the assent of faith, which virtually contains all the things hoped for.\" Compare Note, see on Heb 6:5, \"tasted . . . powers of the world to come.\" Through faith, the future object of Christian hope, in its beginning, is already present. True faith infers the reality of the objects believed in and honed for (Heb 11:6). HUGO DE ST. VICTOR distinguished faith from hope. By faith alone we are sure of eternal things that they ARE: but by hope we are confident that WE SHALL HAVE them. All hope presupposes faith (Rom 8:25). evidence--\"demonstration\": convincing proof to the believer: the soul thereby seeing what the eye cannot see. things not seen--the whole invisible and spiritual world: not things future and things pleasant, as the \"things hoped for,\" but also the past and present, and those the reverse of pleasant. \"Eternal life is promised to us, but it is when we are dead: we are told of a blessed resurrecti…\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 1]\nFaith is the substance of things hoped for - Εστι δε πιστις ελπιζομενων ὑποστασις· Faith is the Subsistence of things hoped for; πραγματων ελεγχος ου βλεπομενων· The Demonstration of things not seen. The word ὑποστασις, which we translate substance, signifies subsistence, that which becomes a foundation for another thing to stand on. And ελεγχος signifies such a conviction as is produced in the mind by the demonstration of a problem, after which demonstration no doubt can remain, because we see from it that the thing is; that it cannot but be; and that it cannot be otherwise than as it is, and is proved to be. Such is the faith by which the soul is justified; or rather, such are the effects of justifying faith: on it subsists the peace of God which passeth all understanding; and the love of God is shed abroad in the heart where it lives, by the Holy Ghost. At the same time the Spirit of God witnesses with their spirits who have this faith that their sins are blotted out; and this is as fully manifest to their judgment and conscience as the axioms, \"A whole is greater than any of its parts;\" \"Equal lines and angles, being placed on one another, do not exceed each other;\" or as the deduction from prop. 47, book i., Euclid: \"The square of the base of a right-angled triangle is equal to the difference of the squares of the other two sides.\" Ελεγχος is defined by logicians, Demonstratio quae fit argumentis certis et rationibus indubitatis, qua rei certitudo efficitur. \"A demonstration of the certainly of a thing by sure arguments and indubitable reasons.\" Aristotle uses it for a mathematical demonstration, and properly defines it thus: Ελεγχος δε εστις ὁ μη δυνατος αλλως εχειν, αλλ' οὑτως ὡς ἡμεις λεγομεν, \"Elenchos, or Demonstration, is that which cannot be otherwise,…\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 1]\nNow faith is the substance of things hoped for,.... The \"faith\" here spoken of is not a mere moral virtue, which is a branch of the law; nor a bare assent to anything revealed, declared, and affirmed in the Gospel; nor a faith of doing miracles; nor an implicit one; nor a mere profession of faith, which sometimes is but temporary; nor the word or doctrine of faith; but that which is made mention of in the preceding chapter, by which the just man lives, and which has the salvation of the soul annexed to it: and it does not so much design any particular branch, or act of faith, but as that in general respects the various promises, and blessings of grace; and it chiefly regards the faith of Old Testament saints, though that, as to its nature, object, and acts, is the same with the faith of New Testament ones; and is a firm persuasion of the power, faithfulness, and love of God in Christ, and of interest therein, and in all special blessings: it is described as \"the substance of things hoped for\"; and which, in general, are things unseen, and as yet not enjoyed; future, and yet to come; difficult to be obtained, though possible, otherwise there would be no hope of them; and which are promised and laid up; and in particular, the things hoped for by Old Testament saints were Christ, and eternal glory and happiness; and by New Testament ones, more grace, perseverance in it, the resurrection of the dead, and eternal life. Now faith is the \"substance\" of these things; it is the ground and foundation of them, in which there is some standing hope; in which sense the word is used by Septuagint in Psalm 69:2. The word of promise is principal ground and foundation of hope; and faith, as leaning on the word, is a less principal ground; it is a confident persuasion, expectation, and as…\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:66:21:4", "label": "Offenbarung 21,4", "why": "apocalyptic, comfort", "verse_text": "Und Gott wird abwischen alle Tränen von ihren Augen, und der Tod wird nicht mehr sein, noch Leid noch Geschrei noch Schmerz wird mehr sein; denn das Erste ist vergangen.", "user_message_en": "Verse: Offenbarung 21:4 (GERSCH)\nText: \"Und Gott wird abwischen alle Tränen von ihren Augen, und der Tod wird nicht mehr sein, noch Leid noch Geschrei noch Schmerz wird mehr sein; denn das Erste ist vergangen.\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- Jesaja 25:8: \"Er wird den Tod auf ewig verschlingen. Gott der HERR wird die Tränen von allen Angesichtern abwischen und die Schmach seines Volkes von der ganzen Erde hinwegnehmen! Ja, der HERR hat es verheißen.\"\n- Offenbarung 7:17: \"denn das Lamm, das inmitten des Thrones ist, wird sie weiden und sie leiten zu Wasserquellen des Lebens, und Gott wird abwischen alle Tränen von ihren Augen.\"\n- 1. Korinther 15:26: \"Als letzter Feind wird der Tod abgetan.\"\n- Jesaja 35:10: \"Und die Erlösten des HERRN werden wiederkehren und gen Zion kommen mit Jauchzen. Ewige Freude wird über ihrem Haupte sein, Wonne und Freude werden sie erlangen; aber Kummer und Seufzen werden entfliehen!\"\n- Jesaja 60:20: \"Deine Sonne wird nicht mehr untergehen und dein Mond nicht mehr verschwinden; denn der HERR wird dir zum ewigen Lichte werden, und die Tage deiner Trauer sollen ein Ende haben.\"\n- 1. Johannes 2:17: \"und die Welt vergeht mit ihrer Lust; wer aber den Willen Gottes tut, der bleibt in Ewigkeit.\"\n- Jesaja 51:11: \"Also werden die Erlösten des HERRN wiederkehren und gen Zion kommen mit Jauchzen, und ewige Freude wird über ihrem Haupte sein; Freude und Wonne werden sie erfassen, aber Kummer und Seufzen wird entfliehen.\"\n- Jeremia 31:13: \"Alsdann wird die Jungfrau sich mit Reigentanz erfreuen, auch Jünglinge und Greise miteinander; und ich will ihre Traurigkeit in Freude verwandeln und sie trösten und erfreuen nach ihrem Schmerz.\"\n- Matthäus 24:35: \"Himmel und Erde werden vergehen, aber meine Worte werden nicht vergehen.\"\n- Jesaja 30:19: \"Denn du Volk, das zu Zion wohnen wird, in Jerusalem, du sollst nicht weinen; er wird sich über dich erbarmen, sobald du schreist; sobald er's hört, antwortet er dir!\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- καί (kaí) G2532\n  meaning: and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words\n  root: apparently, a primary particle, having a copulative and sometimes also a cumulative force;\n- θεός (theós) G2316\n  meaning: figuratively, a magistrate; by Hebraism, very\n  root: of uncertain affinity; a deity, especially (with G3588 (ὁ)) the supreme Divinity;\n- ἐξαλείφω (exaleíphō) G1813\n  meaning: to smear out, i.e. obliterate (erase tears, figuratively, pardon sin)\n  root: from G1537 (ἐκ) and G218 (ἀλείφω);\n- πᾶς (pâs) G3956\n  meaning: all, any, every, the whole\n  root: including all the forms of declension; apparently a primary word;\n- δάκρυ (dákry) G1144\n  meaning: a tear\n  root: of uncertain affinity;\n- ἀπό (apó) G575\n  meaning: \"off,\" i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative)\n  root: a primary particle;\n- αὐτός (autós) G846\n  meaning: the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons\n  root: from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward);\n- ὀφθαλμός (ophthalmós) G3788\n  meaning: the eye (literally or figuratively); by implication, vision; figuratively, envy (from the jealous side-glance)\n  root: from G3700 (ὀπτάνομαι);\n- ἔσομαι (ésomai) G2071\n  meaning: will be\n  root: future of G1510 (εἰμί);\n- οὐ (ou) G3756\n  meaning: the absolute negative (compare G3361 (μή)) adverb; no or not\n  root: a primary word;\n- ἔτι (éti) G2089\n  meaning: \"yet,\" still (of time or degree)\n  root: perhaps akin to G2094 (ἔτος);\n- θάνατος (thánatos) G2288\n  meaning: (properly, an adjective used as a noun) death (literally or figuratively)\n  root: from G2348 (θνήσκω);\n- οὔτε (oúte) G3777\n  meaning: not too, i.e. neither or nor; by analogy, not even\n  root: from G3756 (οὐ) and G5037 (τέ);\n- πένθος (pénthos) G3997\n  meaning: grief\n  root: strengthened from the alternate of G3958 (πάσχω);\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:tyndale]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: tyndale — Tyndale Open Study Notes, on verse 4]\n21:4 no more death or sorrow or crying or pain: See Isa 25:8; 1 Cor 15:54. God’s people will know the creative wholeness and salvation that Christ brings (see 2 Cor 5:17; Gal 6:15).\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 4]\nHitherto the prophecy of this book has presented to us a very remarkable mixture of light and shade, prosperity and adversity, mercy and judgment, in the conduct of divine Providence towards the church in the world: now, at the close of all, the day breaks, and the shadows flee away; a new world now appears, the former having passed away. Some are willing to understand all that is said in these last two chapters of the state of the church even here on earth, in the glory of the latter days; but others, more probably, take it as a representation of the perfect and triumphant state of the church in heaven. Let but the faithful saints and servants of God wait awhile, and they shall not only see, but enjoy, the perfect holiness and happiness of that world. In this chapter you have, I. An introduction to the vision of the new Jerusalem (Rev 21:1-9). II. The vision itself (Rev 21:10, etc.)\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 4]\nall tears--Greek, \"every tear.\" no more death--Greek, \"death shall be no more.\" Therefore it is not the millennium, for in the latter there is death (Isa 65:20; Co1 15:26, Co1 15:54, \"the last enemy . . . destroyed is death,\" Rev 20:14, after the millennium). sorrow--Greek, \"mourning.\" passed away--Greek, \"departed,\" as in Rev 21:1.\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 4]\nThere shall be no more death - Because there shall be a general resurrection. And this is the inference which St Paul makes from his doctrine of a general resurrection, Co1 15:26, where he says, \"The last enemy that shall be destroyed is death.\" But death cannot be destroyed by there being simply no farther death; death can only be destroyed and annihilated by a general resurrection; if there be no general resurrection, it is most evident that death will still retain his empire. Therefore, the fact that there shall be no more death assures the fact that there shall be a general resurrection; and this also is a proof that, after the resurrection, there shall be no more death. See the whole of the note on Co1 15:27.\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 4]\nAnd God shall wipe away all tears from their eyes,.... Occasioned by sin, Satan, the hidings of God's face, and afflictive dispensations of Providence; for these will be no more: and there shall be no more death; natural or violent; there will be no more putting of the saints to death, or persecution of them unto death, as in former times; nor will they die a natural death any more; these children of the resurrection, and inhabitants of the new heaven and earth, will be like the angels, who die not; there will be no more deadness as to spiritual things among the saints; and as for the second death, that will have no power over them. So the Jews say (u), , \"there is no death in the world to come\"; good is laid up for the righteous in the world to come, and with them is no death (x); and after the resurrection the body is perfect, and shall never after taste the taste of death (y). Neither sorrow, nor crying; on account of sin, or because of oppression and persecution, or through the loss of near relations and friends; sorrow and sighing will flee away, all occasions thereof being gone: neither shall there be any more pain; either of body or mind; there will be nothing to afflict the mind, and make that uneasy, but all the reverse; nor will there be any sickness or diseases of body, for the body will be raised glorious, powerful, incorruptible, and spiritual. For the former things are passed away; not only the first heaven and earth, the world, its fashion, and its lusts; but the former grievous times under Rome Pagan and Papal, and everything which in this present life gives uneasiness and distress. (u) Echa Rabbati, fol. 48. 2. & Midrash Kohelet, fol. 61. 2.((x) Maimon. Teshuva, c. 8. sect. 1.((y) Midrash Hanneelam in Zohar in Gen. fol. 70. 1.\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: Offenbarung 21,4 (GERSCH)\nText: „Und Gott wird abwischen alle Tränen von ihren Augen, und der Tod wird nicht mehr sein, noch Leid noch Geschrei noch Schmerz wird mehr sein; denn das Erste ist vergangen.“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- Jesaja 25,8: „Er wird den Tod auf ewig verschlingen. Gott der HERR wird die Tränen von allen Angesichtern abwischen und die Schmach seines Volkes von der ganzen Erde hinwegnehmen! Ja, der HERR hat es verheißen.“\n- Offenbarung 7,17: „denn das Lamm, das inmitten des Thrones ist, wird sie weiden und sie leiten zu Wasserquellen des Lebens, und Gott wird abwischen alle Tränen von ihren Augen.“\n- 1. Korinther 15,26: „Als letzter Feind wird der Tod abgetan.“\n- Jesaja 35,10: „Und die Erlösten des HERRN werden wiederkehren und gen Zion kommen mit Jauchzen. Ewige Freude wird über ihrem Haupte sein, Wonne und Freude werden sie erlangen; aber Kummer und Seufzen werden entfliehen!“\n- Jesaja 60,20: „Deine Sonne wird nicht mehr untergehen und dein Mond nicht mehr verschwinden; denn der HERR wird dir zum ewigen Lichte werden, und die Tage deiner Trauer sollen ein Ende haben.“\n- 1. Johannes 2,17: „und die Welt vergeht mit ihrer Lust; wer aber den Willen Gottes tut, der bleibt in Ewigkeit.“\n- Jesaja 51,11: „Also werden die Erlösten des HERRN wiederkehren und gen Zion kommen mit Jauchzen, und ewige Freude wird über ihrem Haupte sein; Freude und Wonne werden sie erfassen, aber Kummer und Seufzen wird entfliehen.“\n- Jeremia 31,13: „Alsdann wird die Jungfrau sich mit Reigentanz erfreuen, auch Jünglinge und Greise miteinander; und ich will ihre Traurigkeit in Freude verwandeln und sie trösten und erfreuen nach ihrem Schmerz.“\n- Matthäus 24,35: „Himmel und Erde werden vergehen, aber meine Worte werden nicht vergehen.“\n- Jesaja 30,19: „Denn du Volk, das zu Zion wohnen wird, in Jerusalem, du sollst nicht weinen; er wird sich über dich erbarmen, sobald du schreist; sobald er's hört, antwortet er dir!“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- καί (kaí) G2532\n  Bedeutung: and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words\n  Wurzel: apparently, a primary particle, having a copulative and sometimes also a cumulative force;\n- θεός (theós) G2316\n  Bedeutung: figuratively, a magistrate; by Hebraism, very\n  Wurzel: of uncertain affinity; a deity, especially (with G3588 (ὁ)) the supreme Divinity;\n- ἐξαλείφω (exaleíphō) G1813\n  Bedeutung: to smear out, i.e. obliterate (erase tears, figuratively, pardon sin)\n  Wurzel: from G1537 (ἐκ) and G218 (ἀλείφω);\n- πᾶς (pâs) G3956\n  Bedeutung: all, any, every, the whole\n  Wurzel: including all the forms of declension; apparently a primary word;\n- δάκρυ (dákry) G1144\n  Bedeutung: a tear\n  Wurzel: of uncertain affinity;\n- ἀπό (apó) G575\n  Bedeutung: \"off,\" i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative)\n  Wurzel: a primary particle;\n- αὐτός (autós) G846\n  Bedeutung: the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons\n  Wurzel: from the particle (perhaps akin to the base of G109 (ἀήρ) through the idea of a baffling wind) (backward);\n- ὀφθαλμός (ophthalmós) G3788\n  Bedeutung: the eye (literally or figuratively); by implication, vision; figuratively, envy (from the jealous side-glance)\n  Wurzel: from G3700 (ὀπτάνομαι);\n- ἔσομαι (ésomai) G2071\n  Bedeutung: will be\n  Wurzel: future of G1510 (εἰμί);\n- οὐ (ou) G3756\n  Bedeutung: the absolute negative (compare G3361 (μή)) adverb; no or not\n  Wurzel: a primary word;\n- ἔτι (éti) G2089\n  Bedeutung: \"yet,\" still (of time or degree)\n  Wurzel: perhaps akin to G2094 (ἔτος);\n- θάνατος (thánatos) G2288\n  Bedeutung: (properly, an adjective used as a noun) death (literally or figuratively)\n  Wurzel: from G2348 (θνήσκω);\n- οὔτε (oúte) G3777\n  Bedeutung: not too, i.e. neither or nor; by analogy, not even\n  Wurzel: from G3756 (οὐ) and G5037 (τέ);\n- πένθος (pénthos) G3997\n  Bedeutung: grief\n  Wurzel: strengthened from the alternate of G3958 (πάσχω);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:tyndale]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: tyndale | Tyndale Open Study Notes, zu Vers 4]\n21:4 no more death or sorrow or crying or pain: See Isa 25:8; 1 Cor 15:54. God’s people will know the creative wholeness and salvation that Christ brings (see 2 Cor 5:17; Gal 6:15).\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 4]\nHitherto the prophecy of this book has presented to us a very remarkable mixture of light and shade, prosperity and adversity, mercy and judgment, in the conduct of divine Providence towards the church in the world: now, at the close of all, the day breaks, and the shadows flee away; a new world now appears, the former having passed away. Some are willing to understand all that is said in these last two chapters of the state of the church even here on earth, in the glory of the latter days; but others, more probably, take it as a representation of the perfect and triumphant state of the church in heaven. Let but the faithful saints and servants of God wait awhile, and they shall not only see, but enjoy, the perfect holiness and happiness of that world. In this chapter you have, I. An introduction to the vision of the new Jerusalem (Rev 21:1-9). II. The vision itself (Rev 21:10, etc.)\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 4]\nall tears--Greek, \"every tear.\" no more death--Greek, \"death shall be no more.\" Therefore it is not the millennium, for in the latter there is death (Isa 65:20; Co1 15:26, Co1 15:54, \"the last enemy . . . destroyed is death,\" Rev 20:14, after the millennium). sorrow--Greek, \"mourning.\" passed away--Greek, \"departed,\" as in Rev 21:1.\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 4]\nThere shall be no more death - Because there shall be a general resurrection. And this is the inference which St Paul makes from his doctrine of a general resurrection, Co1 15:26, where he says, \"The last enemy that shall be destroyed is death.\" But death cannot be destroyed by there being simply no farther death; death can only be destroyed and annihilated by a general resurrection; if there be no general resurrection, it is most evident that death will still retain his empire. Therefore, the fact that there shall be no more death assures the fact that there shall be a general resurrection; and this also is a proof that, after the resurrection, there shall be no more death. See the whole of the note on Co1 15:27.\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 4]\nAnd God shall wipe away all tears from their eyes,.... Occasioned by sin, Satan, the hidings of God's face, and afflictive dispensations of Providence; for these will be no more: and there shall be no more death; natural or violent; there will be no more putting of the saints to death, or persecution of them unto death, as in former times; nor will they die a natural death any more; these children of the resurrection, and inhabitants of the new heaven and earth, will be like the angels, who die not; there will be no more deadness as to spiritual things among the saints; and as for the second death, that will have no power over them. So the Jews say (u), , \"there is no death in the world to come\"; good is laid up for the righteous in the world to come, and with them is no death (x); and after the resurrection the body is perfect, and shall never after taste the taste of death (y). Neither sorrow, nor crying; on account of sin, or because of oppression and persecution, or through the loss of near relations and friends; sorrow and sighing will flee away, all occasions thereof being gone: neither shall there be any more pain; either of body or mind; there will be nothing to afflict the mind, and make that uneasy, but all the reverse; nor will there be any sickness or diseases of body, for the body will be raised glorious, powerful, incorruptible, and spiritual. For the former things are passed away; not only the first heaven and earth, the world, its fashion, and its lusts; but the former grievous times under Rome Pagan and Papal, and everything which in this present life gives uneasiness and distress. (u) Echa Rabbati, fol. 48. 2. & Midrash Kohelet, fol. 61. 2.((x) Maimon. Teshuva, c. 8. sect. 1.((y) Midrash Hanneelam in Zohar in Gen. fol. 70. 1.\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}
{"id": "gersch:8:1:16", "label": "Rut 1,16", "why": "narrative, covenant loyalty", "verse_text": "Ruth antwortete: Dringe nicht in mich, daß ich dich verlassen und von dir weg umkehren soll! Denn wo du hingehst, da will ich auch hingehen, und wo du bleibst, da bleibe ich auch; dein Volk ist mein Volk, und dein Gott ist mein Gott!", "user_message_en": "Verse: Rut 1:16 (GERSCH)\nText: \"Ruth antwortete: Dringe nicht in mich, daß ich dich verlassen und von dir weg umkehren soll! Denn wo du hingehst, da will ich auch hingehen, und wo du bleibst, da bleibe ich auch; dein Volk ist mein Volk, und dein Gott ist mein Gott!\"\nOutput locale: de\n\nCross-references the reader will see in the References tab (community-ranked by relevance — feel free to mention the 1–2 most striking by chapter+verse in EXEGESIS or HISTORICAL_CONTEXT, but don't list them):\n\n- 2. Samuel 15:21: \"Ittai aber antwortete dem König und sprach: So wahr der HERR lebt, und so wahr mein Herr, der König, lebt: an welchem Ort mein Herr und König sein wird (es gehe zum Tode oder zum Leben), daselbst soll auch dein Diener sein!\"\n- Psalmen 45:10: \"Königstöchter sind unter deinen Geliebten; die Gemahlin steht zu deiner Rechten in Gold von Ophir.\"\n- Matthäus 8:19: \"Und ein Schriftgelehrter trat herzu und sprach zu ihm: Meister, ich will dir nachfolgen, wohin du auch gehst!\"\n- Johannes 13:37: \"Petrus spricht zu ihm: Herr, warum kann ich dir jetzt nicht folgen? Mein Leben will ich für dich lassen!\"\n- 1. Thessalonicher 1:9: \"denn sie selbst erzählen von uns, wie wir bei euch Eingang gefunden und wie ihr euch von den Abgöttern zu Gott bekehrt habt, um dem lebendigen und wahren Gott zu dienen\"\n- Jesaja 14:1: \"Denn der HERR wird sich Jakobs erbarmen und Israel wieder erwählen und sie in ihrem Land zur Ruhe bringen; und die Fremdlinge werden sich ihnen anschließen und sich dem Hause Jakobs beigesellen.\"\n- Apostelgeschichte 21:13: \"Aber Paulus antwortete: Was macht ihr, daß ihr weinet und mir das Herz brechet? Ich bin bereit, nicht nur mich binden zu lassen, sondern auch in Jerusalem zu sterben für den Namen des Herrn Jesus!\"\n- Offenbarung 14:4: \"Diese sind es, die sich mit Weibern nicht befleckt haben; denn sie sind Jungfrauen. Diese sind es, die dem Lamme nachfolgen, wohin es auch geht. Diese sind aus den Menschen erkauft worden als Erstlinge für Gott und das Lamm,\"\n- Hosea 13:4: \"Ich aber bin der HERR, dein Gott, vom Lande Ägypten her, und außer mir kennst du keinen Gott, und es gibt keinen Retter als mich allein!\"\n- Daniel 2:47: \"Der König hob an und sprach zu Daniel: Wahrhaftig, euer Gott ist ein Gott der Götter und ein Herr der Könige und ein Offenbarer der Geheimnisse, daß du dieses Geheimnis offenbaren konntest!\"\n\nStrong's Concordance breakdown of the verse's original-language words (cite key: strongs). Use this to GROUND your ORIGINAL_LANGUAGE section — quote these lemmas, transliterations, and Strong's numbers accurately; don't invent others. When this breakdown carries a point, attach a [[cite:strongs]] marker right after that sentence:\n\n- רוּת (Rûwth) H7327\n  meaning: Ruth, a Moabitess\n  root: probably for H7468 (רְעוּת); friend;\n- אָמַר (ʼâmar) H559\n  meaning: to say (used with great latitude)\n  root: a primitive root;\n- פָּגַע (pâgaʻ) H6293\n  meaning: to impinge, by accident or violence, or (figuratively) by importunity\n  root: a primitive root;\n- עָזַב (ʻâzab) H5800\n  meaning: to loosen, i.e. relinquish, permit, etc.\n  root: a primitive root;\n- שׁוּב (shûwb) H7725\n  meaning: to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again\n  root: a primitive root;\n- אַחַר (ʼachar) H310\n  meaning: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)\n  root: from H309 (אָחַר);\n- יָלַךְ (yâlak) H3212\n  meaning: to walk (literally or figuratively); causatively, to carry (in various senses)\n  root: a primitive root (compare H1980 (הָלַךְ));\n- לוּן (lûwn) H3885\n  meaning: to stop (usually over night); by implication, to stay permanently; hence (in a bad sense) to be obstinate (especially in words, to complain)\n  root: or לִין; a primitive root;\n- עַם (ʻam) H5971\n  meaning: a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock\n  root: from H6004 (עָמַם);\n- אֱלֹהִים (ʼĕlôhîym) H430\n  meaning: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative\n  root: plural of H433 (אֱלוֹהַּ);\n\nWhat trusted Christian teachers and preachers say about this verse, gathered from the web (Desiring God, The Gospel Coalition, Ligonier, and similar — let it sharpen and deepen your reading; weave the best insight into your own voice, do NOT quote or name-drop). When a web teacher's insight directly shapes a point, attach the matching source's [[cite:web:N]] marker right after that sentence so the reader can tap through (the chip shows the site's domain). The web sources, with their cite keys (match the briefing's attributions to these by domain):\n\n(no web sources)\n\nWeb briefing:\n(no web grounding gathered)\n\nCommentary excerpts gathered for grounding. Each is tagged with its cite key. Don't quote them verbatim or name the commentator in your prose — but when one directly shapes a sentence, attach its marker right after that sentence (e.g. [[cite:tyndale]]) so the reader can tap through to it in the References tab. Don't write a citations list:\n\n[cite key: tyndale — Tyndale Open Study Notes, on verse 16]\n1:16-17 Ruth swore an oath in the name of the Lord to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.\n\n[cite key: matthew-henry — Matthew Henry Bible Commentary, on verse 16]\nIn this epistle the apostle congratulates Gaius upon the prosperity of his soul (Jo3 1:1, Jo3 1:2), upon the fame he had among good Christians (Jo3 1:3, Jo3 1:4), and upon his charity and hospitality to the servants of Christ (Jo3 1:5, Jo3 1:6). He complains of contemptuous treatment by an ambitious Diotrephes (Jo3 1:9, Jo3 1:10), recommends Demetrius (Jo3 1:12), and expresses his hope of visiting Gaius shortly (Jo3 1:13, Jo3 1:14).\n\n[cite key: jamieson-fausset-brown — Jamieson-Fausset-Brown, on verse 16]\nELIMELECH, DRIVEN BY FAMINE INTO MOAB, DIES THERE. (Rut 1:1-5) in the days when the judges ruled--The beautiful and interesting story which this book relates belongs to the early times of the judges. The precise date cannot be ascertained.\n\n[cite key: adam-clarke — Adam Clarke Bible Commentary, on verse 16]\nAnd Ruth said - A more perfect surrender was never made of friendly feelings to a friend: I will not leave thee - I will follow thee: I will lodge where thou lodgest - take the same fare with which thou meetest; thy people shall be my people - I most cheerfully abandon my own country, and determine to end my days in thine. I will also henceforth have no god but thy God, and be joined with thee in worship, as I am in affection and consanguinity. I will cleave unto thee even unto death; die where thou diest; and be buried, if possible, in the same grave. This was a most extraordinary attachment, and evidently without any secular motive. The Targum adds several things to this conversation between Naomi and Ruth. I shall subjoin them: \"And Ruth said, Entreat me not to leave thee,\" for I desire to become a proselyte. And Naomi said, We are commanded to keep the Sabbath and other holy days; and on it not to travel more than two thousand cubits. And Ruth said, \"Whither thou goest, I will go.\" And Naomi said, We are commanded not to lodge with the Gentiles. Ruth answered, \"Where thou lodgest, I will lodge.\" And Naomi said, We are commanded to observe the one hundred and thirteen precepts. Ruth answered, What thy people observe, that will I observe; as if they had been my people of old. And Naomi said, We are commanded not to worship with any strange worship. Ruth answered, \"Thy God shall be my God.\" Naomi said, We have four kinds of capital punishment for criminals; stoning, burning, beheading, and hanging. Ruth answered, \"In whatsoever manner thou diest, I will die.\" Naomi said, We have a house of burial. Ruth answered, \"And there will I be buried.\" It is very likely that some such conversation as this took place between the elders and those who were becoming proselytes. This…\n\n[cite key: john-gill — John Gill Bible Commentary, on verse 16]\nAnd Ruth said, entreat me not to leave thee, or to return from following after thee,.... Do not make use of any arguments to persuade me to go back: or \"do not meet me\", or \"be against me\" (h); do not meet me with objections, or be in my way, or an hinderance to me, in going along with thee; do not be against it, for to be against that was to be against her inclination, desires, and resolutions, and against her interest: for whither thou goest I will go: let the country she was going to be what it would, though unknown to her, and though she should never see her own country any more: and where thou lodgest I will lodge; though in ever so mean a cottage, or under the open air: thy people shall be my people; whom I shall choose to dwell among, and converse with; whose religion, laws, and customs she should readily comply with, having heard much of them, their wisdom, goodness, and piety, of which she had a specimen and an example in Naomi, and by whom she judged of the rest: and thy God my God; not Chemosh, nor Baalpeor, nor other gods of the Moabites, be they what they will, but Jehovah, the God of Naomi, and of the people of Israel. So a soul that is truly brought to Christ affectionately loves him, and heartily cleaves unto him, resolves in the strength of divine grace to follow him, the Lamb, whithersoever he goes or directs; and is desirous to have communion with none but him, and that he also would not be as a wayfaring man, that tarries but a night; his people are the excellent of the earth, whom to converse with is all his delight and pleasure; and Christ's God is his God, and his Father is his Father: and, in a word, he determines to have no other Saviour but him, and to walk in all his commands and ordinances. (h) \"ne occurras mihi\", Vatablus, Rambachius; \"ne ob…\n\n[cite key: keil-delitzsch — Keil-Delitzsch Old Testament Commentary, on verse 16]\nRuth Goes With Naomi to Bethlehem - Ruth 1 In the time of the judges Elimelech emigrated from Bethlehem in Judah into the land of Moab, along with his wife Naomi, and his two sons Mahlon and Chilion, because of a famine in the land (Rut 1:1, Rut 1:2). There Elimelech died; and his two sons married Moabitish women, named Orpah and Ruth. But in the course of ten years they also died, so that Naomi and her two daughters-in-law were left by themselves (Rut 1:3-5). When Naomi heard that the Lord had once more blessed the land of Israel with bread, she set out with Orpah and Ruth to return home. But on the way she entreated them to turn back and remain with their relations in their own land; and Orpah did so (Rut 1:6-14). But Ruth declared that she would not leave her mother-in-law, and went with her to Bethlehem (Rut 1:15-22).\n\nProduce the deep-dive now, using ONLY the six tagged sections. Attach [[cite:KEY]] markers inline — in the narrative sections only — where a commentary, the Strong's breakdown, or a web source directly informs a point. Cite sparingly: only the few sources that genuinely shaped the reading, never after every sentence, and only with the exact cite keys above (never invent one).", "user_message_de": "Vers: Rut 1,16 (GERSCH)\nText: „Ruth antwortete: Dringe nicht in mich, daß ich dich verlassen und von dir weg umkehren soll! Denn wo du hingehst, da will ich auch hingehen, und wo du bleibst, da bleibe ich auch; dein Volk ist mein Volk, und dein Gott ist mein Gott!“\n\nQuerverweise, die der Leser im Reiter „Quellen“ sieht (von der Community nach Relevanz gewichtet; nenne gern die ein, zwei eindrücklichsten mit Kapitel und Vers in EXEGESIS oder HISTORICAL_CONTEXT, aber zähl sie nicht auf):\n\n- 2. Samuel 15,21: „Ittai aber antwortete dem König und sprach: So wahr der HERR lebt, und so wahr mein Herr, der König, lebt: an welchem Ort mein Herr und König sein wird (es gehe zum Tode oder zum Leben), daselbst soll auch dein Diener sein!“\n- Psalmen 45,10: „Königstöchter sind unter deinen Geliebten; die Gemahlin steht zu deiner Rechten in Gold von Ophir.“\n- Matthäus 8,19: „Und ein Schriftgelehrter trat herzu und sprach zu ihm: Meister, ich will dir nachfolgen, wohin du auch gehst!“\n- Johannes 13,37: „Petrus spricht zu ihm: Herr, warum kann ich dir jetzt nicht folgen? Mein Leben will ich für dich lassen!“\n- 1. Thessalonicher 1,9: „denn sie selbst erzählen von uns, wie wir bei euch Eingang gefunden und wie ihr euch von den Abgöttern zu Gott bekehrt habt, um dem lebendigen und wahren Gott zu dienen“\n- Jesaja 14,1: „Denn der HERR wird sich Jakobs erbarmen und Israel wieder erwählen und sie in ihrem Land zur Ruhe bringen; und die Fremdlinge werden sich ihnen anschließen und sich dem Hause Jakobs beigesellen.“\n- Apostelgeschichte 21,13: „Aber Paulus antwortete: Was macht ihr, daß ihr weinet und mir das Herz brechet? Ich bin bereit, nicht nur mich binden zu lassen, sondern auch in Jerusalem zu sterben für den Namen des Herrn Jesus!“\n- Offenbarung 14,4: „Diese sind es, die sich mit Weibern nicht befleckt haben; denn sie sind Jungfrauen. Diese sind es, die dem Lamme nachfolgen, wohin es auch geht. Diese sind aus den Menschen erkauft worden als Erstlinge für Gott und das Lamm,“\n- Hosea 13,4: „Ich aber bin der HERR, dein Gott, vom Lande Ägypten her, und außer mir kennst du keinen Gott, und es gibt keinen Retter als mich allein!“\n- Daniel 2,47: „Der König hob an und sprach zu Daniel: Wahrhaftig, euer Gott ist ein Gott der Götter und ein Herr der Könige und ein Offenbarer der Geheimnisse, daß du dieses Geheimnis offenbaren konntest!“\n\nStrong's-Aufschlüsselung der Wörter des Verses in der Ursprache (Belegschlüssel: strongs). Stütze deinen Abschnitt ORIGINAL_LANGUAGE darauf: Gib diese Lemmata, Umschriften und Strong's-Nummern genau wieder und erfinde keine anderen. Wo diese Aufschlüsselung einen Gedanken trägt, setz direkt nach dem Satz eine Marke [[cite:strongs]]:\n\n- רוּת (Rûwth) H7327\n  Bedeutung: Ruth, a Moabitess\n  Wurzel: probably for H7468 (רְעוּת); friend;\n- אָמַר (ʼâmar) H559\n  Bedeutung: to say (used with great latitude)\n  Wurzel: a primitive root;\n- פָּגַע (pâgaʻ) H6293\n  Bedeutung: to impinge, by accident or violence, or (figuratively) by importunity\n  Wurzel: a primitive root;\n- עָזַב (ʻâzab) H5800\n  Bedeutung: to loosen, i.e. relinquish, permit, etc.\n  Wurzel: a primitive root;\n- שׁוּב (shûwb) H7725\n  Bedeutung: to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again\n  Wurzel: a primitive root;\n- אַחַר (ʼachar) H310\n  Bedeutung: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)\n  Wurzel: from H309 (אָחַר);\n- יָלַךְ (yâlak) H3212\n  Bedeutung: to walk (literally or figuratively); causatively, to carry (in various senses)\n  Wurzel: a primitive root (compare H1980 (הָלַךְ));\n- לוּן (lûwn) H3885\n  Bedeutung: to stop (usually over night); by implication, to stay permanently; hence (in a bad sense) to be obstinate (especially in words, to complain)\n  Wurzel: or לִין; a primitive root;\n- עַם (ʻam) H5971\n  Bedeutung: a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock\n  Wurzel: from H6004 (עָמַם);\n- אֱלֹהִים (ʼĕlôhîym) H430\n  Bedeutung: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative\n  Wurzel: plural of H433 (אֱלוֹהַּ);\n\nKommentarauszüge als Grundlage. Jeder trägt seinen Belegschlüssel. Zitiere sie nicht wörtlich und nenne den Kommentator nicht im Text. Wenn aber einer einen Satz direkt prägt, setz direkt danach seine Marke (z. B. [[cite:tyndale]]), damit der Leser im Reiter „Quellen“ dorthin springen kann. Schreib keine Quellenliste:\n\n[Belegschlüssel: tyndale | Tyndale Open Study Notes, zu Vers 16]\n1:16-17 Ruth swore an oath in the name of the Lord to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.\n\n[Belegschlüssel: matthew-henry | Matthew Henry Bible Commentary, zu Vers 16]\nIn this epistle the apostle congratulates Gaius upon the prosperity of his soul (Jo3 1:1, Jo3 1:2), upon the fame he had among good Christians (Jo3 1:3, Jo3 1:4), and upon his charity and hospitality to the servants of Christ (Jo3 1:5, Jo3 1:6). He complains of contemptuous treatment by an ambitious Diotrephes (Jo3 1:9, Jo3 1:10), recommends Demetrius (Jo3 1:12), and expresses his hope of visiting Gaius shortly (Jo3 1:13, Jo3 1:14).\n\n[Belegschlüssel: jamieson-fausset-brown | Jamieson-Fausset-Brown, zu Vers 16]\nELIMELECH, DRIVEN BY FAMINE INTO MOAB, DIES THERE. (Rut 1:1-5) in the days when the judges ruled--The beautiful and interesting story which this book relates belongs to the early times of the judges. The precise date cannot be ascertained.\n\n[Belegschlüssel: adam-clarke | Adam Clarke Bible Commentary, zu Vers 16]\nAnd Ruth said - A more perfect surrender was never made of friendly feelings to a friend: I will not leave thee - I will follow thee: I will lodge where thou lodgest - take the same fare with which thou meetest; thy people shall be my people - I most cheerfully abandon my own country, and determine to end my days in thine. I will also henceforth have no god but thy God, and be joined with thee in worship, as I am in affection and consanguinity. I will cleave unto thee even unto death; die where thou diest; and be buried, if possible, in the same grave. This was a most extraordinary attachment, and evidently without any secular motive. The Targum adds several things to this conversation between Naomi and Ruth. I shall subjoin them: \"And Ruth said, Entreat me not to leave thee,\" for I desire to become a proselyte. And Naomi said, We are commanded to keep the Sabbath and other holy days; and on it not to travel more than two thousand cubits. And Ruth said, \"Whither thou goest, I will go.\" And Naomi said, We are commanded not to lodge with the Gentiles. Ruth answered, \"Where thou lodgest, I will lodge.\" And Naomi said, We are commanded to observe the one hundred and thirteen precepts. Ruth answered, What thy people observe, that will I observe; as if they had been my people of old. And Naomi said, We are commanded not to worship with any strange worship. Ruth answered, \"Thy God shall be my God.\" Naomi said, We have four kinds of capital punishment for criminals; stoning, burning, beheading, and hanging. Ruth answered, \"In whatsoever manner thou diest, I will die.\" Naomi said, We have a house of burial. Ruth answered, \"And there will I be buried.\" It is very likely that some such conversation as this took place between the elders and those who were becoming proselytes. This…\n\n[Belegschlüssel: john-gill | John Gill Bible Commentary, zu Vers 16]\nAnd Ruth said, entreat me not to leave thee, or to return from following after thee,.... Do not make use of any arguments to persuade me to go back: or \"do not meet me\", or \"be against me\" (h); do not meet me with objections, or be in my way, or an hinderance to me, in going along with thee; do not be against it, for to be against that was to be against her inclination, desires, and resolutions, and against her interest: for whither thou goest I will go: let the country she was going to be what it would, though unknown to her, and though she should never see her own country any more: and where thou lodgest I will lodge; though in ever so mean a cottage, or under the open air: thy people shall be my people; whom I shall choose to dwell among, and converse with; whose religion, laws, and customs she should readily comply with, having heard much of them, their wisdom, goodness, and piety, of which she had a specimen and an example in Naomi, and by whom she judged of the rest: and thy God my God; not Chemosh, nor Baalpeor, nor other gods of the Moabites, be they what they will, but Jehovah, the God of Naomi, and of the people of Israel. So a soul that is truly brought to Christ affectionately loves him, and heartily cleaves unto him, resolves in the strength of divine grace to follow him, the Lamb, whithersoever he goes or directs; and is desirous to have communion with none but him, and that he also would not be as a wayfaring man, that tarries but a night; his people are the excellent of the earth, whom to converse with is all his delight and pleasure; and Christ's God is his God, and his Father is his Father: and, in a word, he determines to have no other Saviour but him, and to walk in all his commands and ordinances. (h) \"ne occurras mihi\", Vatablus, Rambachius; \"ne ob…\n\n[Belegschlüssel: keil-delitzsch | Keil-Delitzsch Old Testament Commentary, zu Vers 16]\nRuth Goes With Naomi to Bethlehem - Ruth 1 In the time of the judges Elimelech emigrated from Bethlehem in Judah into the land of Moab, along with his wife Naomi, and his two sons Mahlon and Chilion, because of a famine in the land (Rut 1:1, Rut 1:2). There Elimelech died; and his two sons married Moabitish women, named Orpah and Ruth. But in the course of ten years they also died, so that Naomi and her two daughters-in-law were left by themselves (Rut 1:3-5). When Naomi heard that the Lord had once more blessed the land of Israel with bread, she set out with Orpah and Ruth to return home. But on the way she entreated them to turn back and remain with their relations in their own land; and Orpah did so (Rut 1:6-14). But Ruth declared that she would not leave her mother-in-law, and went with her to Bethlehem (Rut 1:15-22).\n\nSchreib jetzt die Vertiefung, NUR mit den markierten Abschnitten. Setz [[cite:KEY]]-Marken im Text, und zwar nur in den erzählenden Abschnitten, dort, wo ein Kommentar oder die Strong's-Aufschlüsselung einen Gedanken direkt trägt. Belege sparsam: nur die wenigen Quellen, die deine Lesart wirklich geprägt haben, nie nach jedem Satz, und nur mit genau den Schlüsseln oben (erfinde nie einen).", "max_tokens": 16000}