rwp - miracle

rwp@Acts:2:4 @{With other tongues} (\heterais glssais\)...This is a third miracle... (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Acts:10:44-47; strkjv@11:15-17|), the disciples of John at Ephesus (Acts:19:6|), the disciples at Corinth (1Corinthians:14:1-33|). It is possible that the gift appeared also at Samaria (Acts:8:18|). But it was not a general or a permanent gift. Paul explains in strkjv@1Corinthians:14:22| that "tongues" were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. {As the Spirit gave them utterance} (\kaths to pneuma edidou apophtheggesthai autois\). This is precisely what Paul claims in strkjv@1Corinthians:12:10,28|, but all the same without an interpreter the gift was not to be exercised (1Corinthians:14:6-19|). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here (\edidou\). Perhaps they did not all speak at once, but one after another. \Apophtheggesthai\ is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; strkjv@26:25|. \Apophthegm\ is from this verb.

rwp@Acts:12:7 @{Stood by him} (\epest\). Ingressive second aorist active indicative of \ephistmi\, intransitive. This very form occurs in strkjv@Luke:2:9| of the sudden appearance of the angel of the Lord to the shepherds. Page notes that this second aorist of \ephistmi\ occurs seven times in the Gospel of Luke, eight times in the Acts, and nowhere else in the N.T. Note also the same form \apest\ (departed from, from \aphistmi\, stood off from) of the disappearance of the angel in verse 10|. {In the cell} (\en ti oikmati\). Literally, a dwelling place or habitation (from \oike\, to dwell, \oikos\, house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T. {He smote Peter on the side} (\pataxas tn pleuran tou Petrou\). More exactly, "smote the side of Peter." Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 A.M. and 6 A.M., hours when changes in the guards were made. {Rise up} (\anasta\). Short form (_Koin_) of \anastthi\, second aorist active imperative of \anistmi\, intransitive. Songs:also strkjv@Acts:9:11| (Westcott and Hort text); strkjv@Ephesians:5:14|. {Fell off} (\exepesan\). Second aorist active with \a\ ending like first aorist of \expipt\, old verb. This miracle was necessary if Peter was to escape without rousing the two guards.

rwp@Acts:14:11 @{Lifted up their voice} (\epran tn phnn autn\). First aorist active of \epair\. In their excitement they elevated their voices. {In the speech of Lycaonia} (\Lukaonisti\). Adverb from verb \lukaoniz\, to use the language of Lycaonia found here alone, but formed regularly like \Ebraisti\ (John:5:2|), \Hellnisti\ (Acts:21:37|), \Rmaisti\ (John:19:20|)...the crowd over the miracle made...{In the likeness of men} (\homoithentes anthrpois\). First aorist passive participle of \homoi\, to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, _Meta_. VIII. 626). Jupiter (Zeus) had a temple in Lystra.

rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Eplthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \eplthan\, second aorist (ingressive) indicative of \eperchomai\...Whether news of the miracle had...(verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex ts poles\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnkenai\). Present active participle with infinitive (second perfect active of \thnsk\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.

rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_...parabolic character in the miracles in...11|...the Mount, the Sabbath miracles, the...23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_.

rwp@John:2:3 @{When the wine failed} (\hustersantos oinou\). Genitive absolute with first aorist active participle of \hustere\, old verb from \husteros\, late or lacking. See same use in strkjv@Mark:10:21|. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests. {They have no wine} (\Oinon ouk echousin\). The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luke:2:19,51|)...Songs:she dares propose the miracle to...

rwp@John:4:46 @{Again} (\palin\). A second time. {Unto Cana} (\eis tn Kana\). Note article, "the Cana of Galilee" already mentioned in strkjv@2:1|. {Where he made the water wine} (\hopou epoisen to hudr oinon\). That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there. {Nobleman} (\basilikos\). One connected with the king (\basileus\), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee, Chuzas (Luke:8:3|), Manaen (Acts:13:1|), or some one else. Some of the manuscripts used \basiliskos\, a petty king, a diminutive of \basileus\. {Was sick} (\sthenei\). Imperfect active of \asthene\ (\a\ privative and \sthenos\, without strength, strkjv@Matthew:25:36|), continued sick. {At Capernaum} (\en Kapharnaoum\). Some miles from Cana near where the Jordan enters the Sea of Galilee.

rwp@John:4:48 @{Except ye see} (\ean m idte\). Condition of the third class (\ean m\, negative, with second aorist active subjunctive of \hora\). Jesus is not discounting his "signs and wonders" (\smeia kai terata\, both words together here only in John, though common in N.T. as in strkjv@Matthew:24:24; strkjv@Mark:13:22; strkjv@Acts:2:19,22,43; strkjv@2Thessalonians:2:9; strkjv@Hebrews:2:4|)...regarded as a mere miracle worker....{Ye will in no wise believe} (\ou m pisteuste\). Strong double negative with aorist active subjunctive of \pisteu\...believe in Christ without miracles....

rwp@John:6:3 @{Into the mountain} (\eis to oros\). From the level of the Jordan valley up into the high hill on the eastern side. Mark (Mark:6:46|) and Matthew (Matthew:14:23|)...mention that after the miracle Jesus...{Sat} (\ekathto\). Imperfect middle of \kathmai\, was sitting, a picture of repose.

rwp@John:6:30 @{For a sign} (\smeion\). Predicate accusative, as a sign, with \ti\ (what). As if the sign of the day before was without value. Jesus had said that they did not understand his signs (verse 26|). {That we may see, and believe thee} (\hina idmen kai pisteusmen\). Purpose clause with \hina\ and the second aorist (ingressive) active subjunctive of \hora\ and the first aorist (ingressive) active subjunctive of \pisteu\, "that we may come to see and come to have faith in thee." It is hard to have patience with this superficial and almost sneering mob. {What workest thou?} (\Ti ergazi;\)...not simply depreciate the miracle of...

rwp@John:11:45 @{Beheld that which he did} (\theasamenoi ho epoisen\). First aorist middle participle of \theaomai\ and first aorist active indicative of \poie\ in the relative (\ho\) clause. They were eye-witnesses of all the details and did not depend on hearsay. {Believed on him} (\episteusan eis auton\). Such a result had happened before (7:31|)...presence of this tremendous miracle which...(12:11,17|).

rwp@John:12:1 @{Jesus therefore} (\Isous oun\). Here \oun\ is not causal, but simply copulative and transitional, "and so" (Bernard), as often in John (1:22|, etc.). {Six days before the passover} (\pro hex hmern tou pascha\). This idiom, transposition of \pro\, is like the Latin use of _ante_, but it occurs in the old Doric, in the inscriptions and the papyri. See strkjv@Amos:1:1| for it also (cf. Moulton, _Proleg_., pp. 100ff.; Robertson, _Grammar_, pp. 621f.). If the crucifixion was on Friday, as seems certain from both John and the Synoptics, then six days before would be the Jewish Sabbath preceding or more probably the Friday afternoon before, since Jesus would most likely arrive before the Sabbath. Probably we are to put together in one scene for the atmosphere strkjv@John:11:55-57; strkjv@John:12:1, 9-11|. {Came to Bethany, where Lazarus was, whom Jesus raised from the dead} (\tlhen eis Bthanian, hopou n Lazaros, hon geiren ek nekrn Isous\)...now after that great miracle and...(12:9-11|). The crowd of eager spectators to see both Lazarus and Jesus would only intensify this rage.

rwp@Luke:6:1 @{On a sabbath} (\en sabbati\). This is the second sabbath on which Jesus is noted by Luke. The first was strkjv@Luke:4:31-41|. There was another in strkjv@John:5:1-47|. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath "secondfirst" (\deuteroprti\). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first" (\prti\)...because of the sabbath miracle in...6:6-11|. Then another scribe recalled strkjv@Luke:4:31| where a sabbath is mentioned and wrote "second" (\deuteri\) also on the margin. Finally a third scribe combined the two in the word \deuteroprti\ that is not found elsewhere. If it were genuine, we should not know what it means. {Plucked} (\etillon\). Imperfect active. They were plucking as they went on through (\diaporeuesthai\). Whether wheat or barley, we do not know, not our "corn" (maize). {Did eat} (\sthion\). Imperfect again. See on ¯Matthew:12:1f.; strkjv@Mark:2:23f.| for the separate acts in supposed violence of the sabbath laws. {Rubbing them in their hands} (\pschontes tais chersin\). Only in Luke and only here in the N.T. This was one of the chief offences. "According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once" (Plummer). These Pharisees were straining out gnats and swallowing camels! This verb \psch\ is a late one for \psa\, to rub.

rwp@Luke:22:51 @{Suffer us thus far} (\ete hes toutou\). Present active imperative of \ea\, to allow. But the meaning is not clear. If addressed to Peter and the other disciples it means that they are to suffer this much of violence against Jesus. This is probably the idea. If it is addressed to the crowd, it means that they are to excuse Peter for his rash act. {He touched his ear and healed him} (\hapsamenos tou otiou iasato auton\)...wound without that. This miracle of...

rwp@Luke:23:8 @{Was exceeding glad} (\echar lian\). Second aorist passive indicative of \chair\, ingressive aorist, became glad. {Of a long time} (\ex hikann chronn\). For this idiom see strkjv@8:27; strkjv@20:9; strkjv@Acts:8:11|). {He hoped} (\lpizen\). Imperfect active. He was still hoping. He had long ago gotten over his fright that Jesus was John the Baptist come to life again (9:7-9|). {Done} (\ginomenon\)...wanted to see a miracle happening...-of-hand performer.

rwp@Mark:1:22 @{They were astonished} (\exeplssonto\). Pictorial imperfect as in strkjv@Luke:4:32| describing the amazement of the audience, "meaning strictly to strike a person out of his senses by some strong feeling, such as fear, wonder, or even joy" (Gould). {And not as their scribes} (\kai ouch hs hoi grammateis\). strkjv@Luke:4:32| has only "with authority" (\en exousii\). Mark has it "as having authority" (\hs echn exousian\). He struck a note not found by the rabbi. They quoted other rabbis and felt their function to be expounders of the traditions which they made a millstone around the necks of the people. By so doing they set aside the word and will of God by their traditions and petty legalism (Mark:7:9,13|). They were casuists and made false interpretations to prove their punctilious points of external etiquette to the utter neglect of the spiritual reality. The people noticed at once that here was a personality who got his power (authority) direct from God, not from the current scribes. "Mark omits much, and is in many ways a meagre Gospel, but it makes a distinctive contribution to the evangelic history _in showing by a few realistic touches_ (this one of them) _the remarkable personality of Jesus_" (Bruce). See on strkjv@Matthew:7:29|...was increased by the miracle that...

rwp@Mark:2:10 @{That ye may know} (\hina eidte\). The scribes could have said either of the alternatives in verse 9|...Songs:he now performs the miracle of...(the Son of Man, Christ's favourite designation of himself, a claim to be the Messiah in terms that could not be easily attacked) he really had the authority and power (\exousian\) to forgive sins. He has the right and power here on earth to forgive sins, here and now without waiting for the day of judgment. {He saith to the sick of the palsy} (\legei\). This remarkable parenthesis in the middle of the sentence occurs also in strkjv@Matthew:9:6| and strkjv@Luke:5:24|, proof that both Matthew and Luke followed Mark's narrative. It is inconceivable that all three writers should independently have injected the same parenthesis at the same place.

rwp@Mark:5:2 @{Out of the boat} (\ek tou ploiou\). Straightway (\euthus\) Mark says, using the genitive absolute (\exelthontos autou\) and then repeating \auti\ associative instrumental after \apntsen\. The demoniac greeted Jesus at once. Mark and strkjv@Luke:9:27| mention only one man while Matthew notes two demoniacs, perhaps one more violent than the other. Each of the Gospels has a different phrase. Mark has "a man with an unclean spirit" (\en pneumati akatharti\), strkjv@Matthew:8:28| "two possessed with demons" (\duo daimonizomenoi\), strkjv@Luke:8:27| "one having demons" (\tis echn daimonia\)...many touches about this miracle not...¯Matthew:8:28|.

rwp@Mark:6:44 @{Men} (\andres\). Men as different from women as in strkjv@Matthew:14:21|...processes will explain this miracle. And...(Gould). The evidence is overwhelming.

rwp@Mark:6:52 @{For they understood not} (\ou gar sunkan\)...and fishes, a nature miracle. Here...(\kardia\ in the general sense for all the inner man) {was hardened} (\n peprmen\). See on ¯3:5| about \prsis\...can or would work miracles, least...

rwp@Mark:8:1 @{Had nothing to eat} (\m echontn ti phagsin\). Genitive absolute and plural because \ochlou\ a collective substantive. Not having what to eat (deliberative subjunctive retained in indirect question)...and Matthew give both miracles, distinguish...(\kophinos, sphuris\), and both make Jesus later refer to both incidents and use these two words with the same distinction (Mark:8:19f.; strkjv@Matthew:16:9f.|)...Jesus wrought two such miracles than...

rwp@Mark:8:23 @{Brought him out of the village} (\exnegken auton ex ts kms\). It had been a village, but Philip had enlarged it and made it a town or city (\polis\), though still called a village (verses 23,26|). As in the case of the deaf and dumb demoniac given also alone by Mark (Mark:7:31-37|)...secrecy in performing the miracle for...(using the poetical and _Koin_ papyri word \ommata\ instead of the usual \opthalmous\), and laid his hands upon him, perhaps all this to help the man's faith.

rwp@Matthew:1:18 @{Of the Holy Ghost} (\ek pneumatos hagiou\). The discovery that Mary was pregnant was inevitable and it is plain that she had not told Joseph. She "was found with child" (\heureth en gastri echousa\). This way of putting it, the usual Greek idiom, plainly shows that it was the discovery that shocked Joseph. He did not as yet know what Matthew plainly asserts that the Holy Ghost, not Joseph and not any man, was responsible for the pregnancy of Mary. The problem of the Virgin Birth of Jesus has been a disturbing fact to some through all the ages and is today to those who do not believe in the pre-existence of Christ, the Son of God, before his Incarnation on earth. This is the primal fact about the Birth of Christ. The Incarnation of Christ is clearly stated by Paul (2Corinthians:8:9; strkjv@Phillipians:2:5-11|; and involved in strkjv@Colossians:1:15-19|) and by John (John:1:14; strkjv@17:5|). If one frankly admits the actual pre-existence of Christ and the real Incarnation, he has taken the longest and most difficult step in the matter of the supernatural Birth of Christ. That being true, no merely human birth without the supernatural element can possibly explain the facts. Incarnation is far more than the Indwelling of God by the Holy Spirit in the human heart. To admit real incarnation and also full human birth, both father and mother, creates a greater difficulty than to admit the Virgin Birth of Jesus begotten by the Holy Spirit, as Matthew here says, and born of the Virgin Mary. It is true that only Matthew and Luke tell the story of the supernatural birth of Jesus, though strkjv@John:1:14|...wills. There is no miracle with...3:16| is called the Little Gospel because it puts briefly the love of God for men in sending his own Son to live and die for us.

rwp@Matthew:2:2 @{For we saw his star in the east} (\eidomen gar autou ton astera en ti anatoli\). This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words "in the east" are probably to be taken with "we saw" i.e. we were in the east when we saw it, or still more probably "we saw his star at its rising" or "when it rose" as Moffatt puts it. The singular form here (\ti anatoli\) does sometimes mean "east" (Revelation:21:13|), though the plural is more common as in strkjv@Matthew:2:1|. In strkjv@Luke:1:78| the singular means dawn as the verb (\aneteilen\) does in strkjv@Matthew:4:16| (Septuagint)...his star, either a miracle or...(_Journal of Theological Studies_, 1902, p. 524) "refers to the Magian belief that a star could be the _fravashi_, the counterpart or angel (cf. strkjv@Matthew:18:10|) of a great man" (McNeile). They came to worship the newly born king of the Jews. Seneca (_Epistle_ 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (_Deuteronomy:Divin_. i. 47) "refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born" (McNeile)...the greatest of all miracles. Even...

rwp@Matthew:9:6 @{That ye may know} (\hina eidte\)...scribes and performs the miracle of...\exousia\ may mean either power or authority. He had both as a matter of fact. Note same word in strkjv@9:8|. {Then saith he to the sick of the palsy} (\tote legei ti paralutiki\). These words of course, were not spoken by Jesus. Curiously enough Matthew interjects them right in the midst of the sayings of Jesus in reply to the scorn of the scribes. Still more remarkable is the fact that Mark (Mark:2:10|) has precisely the same words in the same place save that Matthew has added \tote\, of which he is fond, to what Mark already had. Mark, as we know, largely reports Peter's words and sees with Peter's eyes. Luke has the same idea in the same place without the vivid historical present \legei (eipen ti paralelumeni)\ with the participle in place of the adjective. This is one of the many proofs that both Matthew and Luke made use of Mark's Gospel each in his own way. {Take up thy bed} (\ron sou tn klinn\). Pack up at once (aorist active imperative) the rolled-up pallet.

rwp@Matthew:11:20 @{Most of his mighty works} (\hai pleistai dunameis autou\). Literally, "His very many mighty works" if elative as usual in the papyri (Moulton, _Prolegomena_, p. 79; Robertson, _Grammar_, p. 670). But the usual superlative makes sense here as the Canterbury translation has it. This word \dunamis\ for miracle presents the notion of _power_ like our _dynamite_. The word \teras\ is wonder, portent, _miraculum_ (miracle) as in strkjv@Acts:2:19|. It occurs only in the plural and always with \smeia\. The word \smeion\ means sign (Matthew:12:38|) and is very common in John's Gospel as well as the word \ergon\ (work) as in strkjv@John:5:36|. Other words used are \paradoxon\, our word _paradox_, strange (Luke:5:26|), \endoxon\, glorious (Luke:13:17|), \thaumasion\, wonderful (Matthew:21:15|).

rwp@Matthew:14:19 @{To sit down on the grass} (\anaklithnai epi tou chortou\). "Recline," of course, the word means, first aorist passive infinitive. A beautiful picture in the afternoon sun on the grass on the mountain side that sloped westward. The orderly arrangement (Mark) made it easy to count them and to feed them. Jesus stood where all could see him "break" (\klasas\)...This is a nature miracle that...(John:1:1-18|) and Paul holds (Colossians:1:15-20|)...we balk at this miracle? He...

rwp@Matthew:15:33 @{And the disciples say to him} (\kai legousin auti hoi mathtai\). It seems strange that they should so soon have forgotten the feeding of the five thousand (Matthew:14:13-21|), but they did. Soon Jesus will remind them of both these demonstrations of his power (16:9,10|)...occasion repeat a nature miracle like...(\Trachonitis\).

rwp@Matthew:17:20 @{Little faith} (\oligopistian\). A good translation. It was less than "a grain of mustard seed" (\kokkon sinapes\). See strkjv@13:31|...phrase. They had no miracle faith....\metaba\ (\meta\ and \bthi\).

rwp@Matthew:17:27 @{Lest we cause them to stumble} (\hina m skandalismen autous\). He does not wish to create the impression that he and the disciples despise the temple and its worship. Aorist tense (punctiliar single act) here, though some MSS. have present subjunctive (linear). "A hook" (\agkistron\). The only example in the N.T. of fishing with a hook. From an unused verb \agkiz\, to angle, and that from \agkos\, a curve (so also \agkal\ the inner curve of the arm, strkjv@Luke:2:38|). {First cometh up} (\ton anabanta prton ichthun\). More correctly, "the first fish that cometh up." {A shekel} (\statra\). Greek stater = four drachmae, enough for two persons to pay the tax. {For me and thee} (\anti emou kai sou\). Common use of \anti\...get rid of the miracle by...-miraculous meaning into these words" (B. Weiss). It is not stated that Peter actually caught such a fish though that is the natural implication. Why provision is thus only made for Peter along with Jesus we do not know.

rwp@Matthew:24:24 @{Great signs and wonders} (\smeia megala kai terata\). Two of the three words so often used in the N.T. about the works (\erga\) of Jesus, the other being \dunameis\ (powers). They often occur together of the same work (John:4:48; strkjv@Acts:2:22; strkjv@4:30; strkjv@2Corinthians:12:12; strkjv@Hebrews:2:4|). \Teras\ is a wonder or prodigy, \dunamis\, a mighty work or power, \smeion\, a sign of God's purpose. Miracle (\miraculum\) presents only the notion of wonder or portent. The same deed can be looked at from these different angles. But the point to note here is that mere "signs and wonders" do not of themselves prove the power of God. These charlatans will be so skilful that they will, {if possible} (\ei dunaton\), lead astray the very elect. The implication is that it is not possible. People become excited and are misled and are unable to judge of results. Often it is _post hoc, sed non propter hoc_. Patent-medicine men make full use of the credulity of people along this line as do spiritualistic mediums. Sleight-of-hand men can deceive the unwary.

rwp@Revelation:13:13 @{That he should even make fire come down out of heaven} (\hina kai pur poii ek tou ouranou katabainein\). Purpose clause again with \hina\ and the present active subjunctive of \poie\ and the object infinitive of \katabain\ after \poiei\. Christ promised great signs to the disciples (John:14:12|), but he also warned them against false prophets and false christs with their signs and wonders (Mark:13:22|). Songs:also Paul had pictured the power of the man of sin (2Thessalonians:2:9|). Elijah had called down fire from heaven (1Kings:18:38; strkjv@2Kings:1:10|)...Jesus to do this miracle... (Luke:9:54|).

rwp@Romans:1:4 @{Who was declared} (\tou horisthentos\). Articular participle (first aorist passive) of \horiz\ for which verb see on ¯Luke:22:22; strkjv@Acts:2:23|. He was the Son of God in his preincarnate state (2Corinthians:8:9; strkjv@Phillipians:2:6|) and still so after his Incarnation (verse 3|, "of the seed of David"), but it was the Resurrection of the dead (\ex anastases nekrn\, the general resurrection implied by that of Christ) that definitely marked Jesus off as God's Son because of his claims about himself as God's Son and his prophecy that he would rise on the third day. This event (cf. strkjv@1Corinthians:15|) gave God's seal "with power" (\en dunamei\), "in power," declared so in power (2Corinthians:13:4|)...is the miracle of miracles. "The...(Denney). {According to the spirit of holiness} (\kata pneuma hagisuns\). Not the Holy Spirit, but a description of Christ ethically as \kata sarka\ describes him physically (Denney). \Hagisun\ is rare (1Thessalonians:3:13; strkjv@2Corinthians:7:1| in N.T.), three times in LXX, each time as the attribute of God. "The \pneuma hagisuns\, though not the Divine nature, is that in which the Divinity or Divine Personality Resided " (Sanday and Headlam). {Jesus Christ our Lord} (\Isou Christou tou kuriou hmn\). These words gather up the total personality of Jesus (his deity and his humanity).

rwp@Romans:11:15 @{The casting away of them} (\h apobol autn\). Objective genitive (\autn\) with \apobol\, old word from \apoball\, to throw off (Mark:10:50|), in N.T. only here and strkjv@Acts:27:22|. {The reconciling of the world} (\katallag kosmou\). See strkjv@5:10f.| for \katallag\ (reconciling). It explains verse 12|. {The receiving} (\h proslmpsis\). Old word from \proslamban\, to take to oneself, only here in N.T. {Life from the dead} (\z ek nekrn\)...It is like a miracle of...

CONCORD miracle