rwp - wall

rwp@1Thessalonians:2:15 @{Who both killed the Lord Jesus and the prophets} (\tn kai ton Kurion apokteinantn Isoun kai tous prophtas\). First aorist active participle of \apoktein\. Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Matthew:23:29|). Paul, as Peter (Acts:2:23|), lays the guilt of the death of Christ on the Jews. {And drove us out} (\kai hms ekdixantn\). An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul's vivid description of the scene told in strkjv@Acts:17:5ff.| when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs. {Please not God} (\Thei m areskontn\). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now. {And are contrary to all men} (\kai pasin anthrpois enantin\). Dative case with the adjective \enantin\ (old and common word, face to face, opposite). It seems like a bitter word about Paul's countrymen whom he really loved (Romans:9:1-5; strkjv@10:1-6|)...too well the middle wall of...2| and which only the Cross of Christ can break down. Tacitus (_Hist_. V. 5) says that the Jews are _adversus omnes alios hostile odium_.

rwp@Acts:9:25 @{Through the wall} (\dia tou teichous\). Paul in strkjv@2Corinthians:11:33| explains \dia tou teichous\ as being \dia thuridos\ (through a window)...the inside of the wall as...2:15f.| (cf. strkjv@1Samuel:19:12|) for the way that Rahab let out the spies "by a cord through the window." {Lowering him} (\auton chalasantes\). First aorist active participle of \chala\, old and common verb in a nautical sense (Acts:27:17,30|) as well as otherwise as here. Same verb used by Paul of this experience (2Corinthians:11:33|). {In a basket} (\en sphuridi\). The word used when the four thousand were fed (Mark:8:8; strkjv@Matthew:15:37|). A large basket plaited of reeds and distinguished in strkjv@Mark:8:19f.| (Matthew:16:9f.|) from the smaller \kophinos\. Paul uses \sargan\, a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Corinthians:11:33|). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.

rwp@Acts:10:28 @{How that it is an unlawful thing} (\hs athemiton estin\). The conjunction \hs\ is sometimes equivalent to \hoti\ (that). The old form of \athemitos\ was \athemistos\ from \themisto\ (\themiz, themis\, law custom) and \a\ privative. In the N.T. only here and strkjv@1Peter:4:3| (Peter both times). But there is no O.T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom. There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, _Jewish Social Life_, pp. 26-28; Taylor's _Sayings of the Jewish Fathers_, pp. 15, 26, 137, second edition). See also strkjv@Acts:11:3; strkjv@Galatians:2:12|...It is that middle wall of...(Ephesians:2:14|) which Jesus broke down. {One of another nation} (\allophuli\). Dative case of an old adjective, but only here in the N.T. (\allos\, another, \phulon\, race). Both Juvenal (_Sat_. XIV. 104, 105) and Tacitus (_History_, V. 5) speak of the Jewish exclusiveness and separation from Gentiles. {And yet unto} (\kamoi\). Dative of the emphatic pronoun (note position of prominence) with \kai\ (\crasis\) meaning here "and yet" or adversative "but" as often with \kai\ which is by no means always merely the connective "and" (Robertson, _Grammar_, pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (verse 14|) "common and unclean." It is a long journey that Peter has made. He here refers to "no one" (\mdena\), not to "things," but that is great progress.

rwp@Acts:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athnais ekdechomenou autous tou Paulou\). Genitive absolute with present middle participle of \ekdechomai\, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Thessalonians:3:1,6|) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts:18:5; strkjv@2Corinthians:11:8f.|). Before they came and after they left, Paul felt lonely in Athens (1Thessalonians:3:1|), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla B.C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A.D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A.D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. {Was provoked} (\parxuneto\). Imperfect passive of \paroxun\, old verb to sharpen, to stimulate, to irritate (from \para, oxus\), from \paroxusmos\ (Acts:15:39|), common in old Greek, but in N.T. only here and strkjv@1Corinthians:13:5|. It was a continual challenge to Paul's spirit when he beheld (\therountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \therounti\ agreeing with \en auti\). {The city full of idols} (\kateidlon ousan tn polin\). Note the participle \ousan\ not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective \kateidlon\ (perfective use of \kata\ and \eidlon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \hol bomos, hol thuma theois kai anathma\ (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him (Romans:1:18-32|)...place of prominence on wall or...

rwp@Acts:20:9 @{Sat} (\kathezomenos\). Sitting (present middle participle describing his posture). {In the window} (\epi ts thuridos\). Old word diminutive from \thura\, door, a little door. Latticed window (no glass) opened because of the heat from the lamps and the crowd. Our window was once spelt _windore_ (Hudibras), perhaps from the wrong idea that it was derived from _wind_ and _door_. Eutychus (a common slave name) was sitting on (\epi\) the window sill. Ahaziah "fell down through a lattice in his upper chamber" (2Kings:1:2|). In the N.T. \thuris\ only here and strkjv@2Corinthians:11:33| (\dia thuridos\)...let down through the wall in...{Borne down with deep sleep} (\katapheromenos hupni bathei\). Present passive participle of \katapher\, to bear down, and followed by instrumental case (\hupni\). Describes the gradual process of going into deep sleep. Great medical writers use \bathus\ with \hupnos\ as we do today (deep sleep). D here has \basei\ (heavy) for \bathei\ (deep). {As Paul discoursed yet longer} (\dialegomenou tou Paulou epi pleion\). Genitive absolute of present middle participle of \dialegomai\ (cf. verse 7|). with \epi pleion\. Eutychus struggled bravely to keep awake, vainly hoping that Paul would finish. But he went on "for more." {Being born down by his sleep} (\katenechtheis apo tou hupnou\). First aorist (effective) passive showing the final result of the process described by \katapheromenos\, finally overcome as a result of (\apo\) the (note article \tou\) sleep (ablative case). These four participles (\kathezomenos, katapheromenos, dialegomenou, katenechtheis\) have no connectives, but are distinguished clearly by case and tense. The difference between the present \katapheromenos\ and the aorist \katenechtheis\ of the same verb is marked. {Fell down} (\epesen kat\). Effective aorist active indicative of \pipt\ with the adverb \kat\, though \katapipt\ (compound verb) could have been used (Acts:26:14; strkjv@28:6|). Hobart (_Medical Language of St. Luke_) thinks that Luke shows a physician's interest in the causes of the drowsiness of Eutychus (the heat, the crowd, the smell of the lamps, the late hour, the long discourse). Cf. strkjv@Luke:22:45|. {From the third story} (\apo tou tristegou\). From \treis\ (three) and \steg\ (roof), adjective \tristegos\ having three roofs. {Was taken up dead} (\rth nekros\). First aorist passive indicative of \air\. Luke does not say \hs\ (as) or \hsei\ (Mark:9:26| as if). The people considered him dead and Luke the physician seems to agree with that view.

rwp@Acts:21:28 @{Help} (\botheite\). Present active imperative of \bothe\, to run (\the\) at a cry (\bo\), as if an outrage had been committed like murder or assault. {All men everywhere} (\panta pantachi\). Alliterative. \Pantachi\ is a variation in MSS., often \pantachou\, and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts:6:13|) in which Paul had participated according to his confession (22:20|). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. {And moreover also he brought Greeks also into the temple} (\eti te kai Hellnas eisgagen eis to hieron\). Note the three particles (\eti te kai\), {and} (\te\) {still more} (\eti\) {also} or {even} (\kai\). Worse than his teaching (\didaskn\) is his dreadful deed: he actually brought (\eisgagen\, second aorist active indicative of \eisag\). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-...that was on the wall dividing...(_The Athenaeum_, July, 1871). {Hath defiled this holy place} (\kekoinken ton hagion topon touton\). Present perfect active of \koino\, to make common (see on ¯10:14|). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably "spoke evil of the Way before the multitude" there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (19:9f.|). These enemies of Paul had now raised the cry of "fire" and vanish from the scene completely (24:19|). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.

rwp@Ephesians:2:14 @{For he is our peace} (\autos gar estin h eirn hmn\). He himself, not just what he did (necessary as that was and is). He is our peace with God and so with each other (Jews and Gentiles). {Both one} (\ta amphotera hen\). "The both" (Jew and Gentile). Jesus had said "other sheep I have which are not of this fold" (John:10:16|). {One} (\hen\) is neuter singular (oneness, unity, identity) as in strkjv@Galatians:3:28|. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear. {Brake down the middle wall of partition} (\to mesotoichon tou phragmou lusas\). "Having loosened (first aorist active participle of \lu\, see strkjv@John:2:19|) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition (\phragmou\, old word, fence, from \phrass\, to fence or hedge, as in strkjv@Matthew:21:33|)...temple courts a partition wall divided...(Josephus, _Ant_. VIII. 3, 2)...taking Trophimus beyond this wall... (Acts:21:28|).

rwp@Ephesians:2:15 @{Having abolished} (\katargsas\). First aorist active participle of \katarge\, to make null and void. {The enmity} (\tn echthran\). But it is very doubtful if \tn echthran\ (old word from \echthros\, hostile, strkjv@Luke:23:12|) is the object of \katargsas\. It looks as if it is in apposition with to \mesotoichon\ and so the further object of \lusas\...Gentile was the middle wall of...(\en ti sarki autou\) should be taken with \lusas\ and refer especially to the Cross (Colossians:1:22|) or be taken with \katargsas\. Either makes sense, but better sense with \lusas\. Certainly "the law of commandments in ordinances (\ton nomon tn entoln en dogmasin\) is governed by \katargsas\. {That he might create} (\hina ktisi\). Final clause with first aorist active subjunctive of \ktiz\. {The twain} (\tous duo\). The two men (masculine here, neuter in verse 14|), Jew and Gentile. {One new man} (\eis hena kainon anthrpon\). Into one fresh man (Colossians:3:9-11|) "in himself" (\en hauti\). Thus alone is it possible. {Making peace} (\poin eirnn\). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.

rwp@John:10:1 @{Verily, Verily} (\Amn, amn\). Solemn prelude by repetition as in strkjv@1:51|. The words do not ever introduce a fresh topic (cf. strkjv@8:34,51,58|). Songs:in strkjv@10:7|. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (9:24,29|). Songs:Jesus has a direct word for them. Songs:Jesus begins this allegory in a characteristic way. John does not use the word \parabol\, but \paroimia\ (verse 6|), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in strkjv@Luke:15|. He first tells it in verses 1-5| and then explains and expands it in verses 7-18|. {Into the fold of the sheep} (\eis tn auln tn probatn\). Originally \aul\ (from \a\, to blow)...house enclosed by a wall, then...16|. It later came to mean the house itself or palace (Matthew:26:3,58|, etc.). In the papyri it means the court attached to the house. {Climbeth up} (\anabainn\). Present active participle of \anabain\...climb up over the wall.... {Some other way} (\allachothen\). Rare word for old \allothen\, but in 4Macc. strkjv@1:7 and in a papyrus. Only here in N.T. {The same} (\ekeinos\). "That one" just described. {Is a thief and a robber} (\klepts estin kai lists\). Both old and common words (from \klept\, to steal, \lizomai\, to plunder). The distinction is preserved in the N.T. as here. Judas was a \klepts\ (John:12:6|), Barabbas a robber (18:40|) like the two robbers (Matthew:27:38,44|) crucified with Jesus erroneously termed thieves like "the thief on the cross" by most people. See strkjv@Mark:11:17|...man jumping over the wall comes...

rwp@John:12:22 @{Andrew} (\ti Andrei\). Another apostle with a Greek name and associated with Philip again (John:6:7f.|), the man who first brought his brother Simon to Jesus (1:41|). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here, {cometh} (\erchetai\), {telleth} (\legei\). What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about "other sheep" than Jews (10:16|), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Acts:10:9-18|), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Ephesians:2:11-22|) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus.

rwp@Luke:14:28 @{Build a tower} (\purgon oikodomsai\)...tower in the city wall like...(Luke:13:4|) or a watchtower in a vineyard (Matthew:21:33|) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost. {Sit down} (\kathisas\). Attitude of deliberation. {First} (\prton\). First things first. Songs:in verse 31|. {Count} (\psphizei\). Common verb in late writers, but only here and strkjv@Revelation:13:18| in the N.T. The verb is from \psphos\, a stone, which was used in voting and so counting. Calculate is from the Latin _calculus_, a pebble. To vote was to cast a pebble (\tithmi psphon\). Luke has Paul using "deposit a pebble" for casting his vote (Acts:26:10|). {The cost} (\tn dapann\). Old and common word, but here only in the N.T. from \dapt\, to tear, consume, devour. Expense is something which eats up one's resources. {Whether he hath wherewith to complete it} (\ei echei eis apartismon\). If he has anything for completion of it. \Apartismon\ is a rare and late word (in the papyri and only here in the N.T.). It is from \apartiz\, to finish off (\ap-\ and \artiz\ like our articulate), to make even or square. Cf. \exrtismenos\ in strkjv@2Timothy:3:17|.

rwp@Matthew:5:15 @{Under the bushel} (\hupo ton modion\)...projecting stone in the wall on...(Bruce). It was not put under the bushel (the only one in the room) save to put it out or to hide it. The bushel was an earthenware grain measure. "{The stand}" (\tn luchnian\), not "candlestick." It is "lamp-stand" in each of the twelve examples in the Bible. There was the one lamp-stand for the single room.

rwp@Matthew:27:33 @{Golgotha} (\Golgotha\). Chaldaic or Aramaic _Gulgatha_, Hebrew _Gulgoleth_, place of a skull-shaped mount, not place of skulls. Latin Vulgate _Calvariae locus_...north of the city wall which...-hewn tombs resembling eyes in one of which Jesus may have been buried.

rwp@Revelation:11:2 @{The court} (\tn auln\). The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mark:14:66|). This is here the outer court, "which is without the temple" (\tn exthen tou naou\), outside of the sanctuary, but within the \hieron\ where the Gentiles could go (carrying out the imagery of the Jerusalem temple). {Leave without} (\ekbale exthen\). Literally, "cast without" (second aorist active imperative of \ekball\. {Do not measure it} (\m autn metrsis\). Prohibition with \m\ and the first aorist active (ingressive) subjunctive of \metre\...inner by "the middle wall of...(\to mesoitoichon tou phragmou\, strkjv@Ephesians:2:15|), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mark:11:17|), but now John is to cast it out and leave to its fate (given to the Gentiles in another sense) to be profaned by them. {They shall tread under foot} (\patsousin\). Future active of \pate\, here to trample with contempt as in strkjv@Luke:21:24|, even the holy city (Matthew:4:5; strkjv@Isaiah:48:2; strkjv@Nehemiah:11:1|). Charles thinks that only the heavenly city can be so called here (21:2,10; strkjv@22:19|) because of strkjv@11:8| (Sodom and Gomorrah). But the language may be merely symbolical. See strkjv@Daniel:9:24|. {Forty and two months} (\mnas tesserakonta kai duo\). Accusative of extent of time. This period in strkjv@Daniel:7:25; strkjv@12:7|. It occurs in three forms in the Apocalypse (forty-two months, here and strkjv@13:5|; 1260 days, strkjv@11:3; strkjv@12:6|; time, times and half a time or 3 1/2 years, strkjv@12:14| and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness.

rwp@Revelation:21:12 @{Having a wall great and high} (\echousa teichos mega kai hupslon\). John returns, after the parenthesis in verse 11|, to the structure in verse 10|, only to use the accusative \echousan\ as before to agree with \polin\, but the nominative \echousa\ as again with "twelve gates" (\pulnas ddeka\). \Puln\ is an old word (from \pul\ gate) for a large gate as in strkjv@Luke:16:20|...tower of a city wall... (Revelation:21:12,13,15,21,25; strkjv@22:14|) as in strkjv@1Kings:17:10; strkjv@Acts:14:13|. See strkjv@Ezekiel:48:31ff.| for these twelve gates, one for each tribe (cf. strkjv@Revelation:7:1-8|). {At the gates} (\epi tois pulsin\). "Upon the gate towers." {Twelve angels} (\aggelous ddeka\). As \pulroi\ or \phulakes\ according to strkjv@Isaiah:62:6; strkjv@2Chronicles:8:14|. {Names written thereon} (\onomata epigegrammena\). Perfect passive participle of \epigraph\. {Which are the names} (\ha estin\). Just as in Ezekiel's vision (48:31ff.|), so here the names of the twelve tribes of Israel appear, one on each gate.

rwp@Revelation:21:17 @{A hundred and forty and four cubits} (\hekaton tesserakonta tessarn pchn\). Another multiple of 12 (12x12=144) as in strkjv@7:4; strkjv@14:1|...the breadth of the wall that...\hupsos\ (height) comes just before. That would be 216 feet high (cf. verse 12|), not enormous in comparison with the 7,000,000 feet (1500 miles) height of the city. {According to the measure of a man, that is, of an angel} (\metron anthrpou, ho estin aggelou\). No preposition for "according to," just the accusative case of general reference in apposition with the verb \emetrsen\. Though measured by an angel, a human standard was employed, man's measure which is angel's (Bengel).

rwp@Revelation:21:18 @{The building of the wall} (\h endmsis tou teichous\). Or \endomsis\, elsewhere so far only in Josephus (_Ant_. XV. 9. 6, a mole or breakwater) and in an inscription (_Syll_. 583 31), apparently from \endome\...of building in. The wall had...(verse 11|) built into it. {Was pure gold} (\chrusion katharon\). No copula \n\ (was)...jasper lustre of the wall.... {Pure glass} (\huali kathari\). Associative instrumental case after \homoion\. \Hualos\ (apparently from \huei\, it rains, and so raindrop) in N.T. only strkjv@Revelation:21:18,21|.

CONCORD wall