NONE.filter - rwp rear:

rwp@1Corinthians:15:6 @{To above five hundred brethren at once} (\epan pentakosiois adelphois ephapax\). \Epan\ here is just an adverb with no effect on the case. As a preposition with the ablative see strkjv@Matthew:5:14|. This incident is the one described in strkjv@Matthew:28:16| the prearranged meeting on the mountain in Galilee. The strength of this witness lies in the fact that the majority (\hoi pleious\) of them were still living when Paul wrote this Epistle, say spring of A.D. 54 or 55, not over 25 years after Christ's resurrection.

rwp@Acts:7:21 @{When he was cast out} (\ektethentos autou\). Genitive absolute with first aorist passive participle of \ektithmi\. {Took up} (\aneilato\). Second aorist middle indicative (with first aorist vowel \a\ instead of \e\ as often in the _Koin_) of \anaire\, common in the N.T. in the sense of take up and make away with, to kill as in verse 28|, but here only in the N.T. in the original sense of taking up from the ground and with the middle voice (for oneself). Quoted here from strkjv@Exodus:2:5|. The word was used of old for picking up exposed children as here. Vincent quotes Aristophanes (_Clouds_, 531): "I exposed (the child), and some other women, having taken it, adopted (\aneileto\) it." Vulgate has _sustulit_. "Adopted" is the idea here. "After the birth of a child the father took it up to his bosom, if he meant to rear it; otherwise it was doomed to perish" (Hackett). {Nourished him for her own son} (\anethrepsato auton heauti eis huion\). Literally, "she nursed him up for herself (\heauti\ besides middle voice) as a son." This use of \eis\=as occurs in the old Greek, but is very common in the LXX as a translation of the Hebrew _le_. The tradition is that she designed Moses for the throne as the Pharaoh had no son (Josephus, _Ant_. ii. 9, 7).

rwp@Acts:10:14 @{Not so, Lord} (\Mdams, kurie\). The negative \mdams\ calls for the optative \ei\ (may it not be) or the imperative \est\ (let it be). It is not \oudams\, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (\thuson\) the unclean animals as from the Lord (\kurie\) but declines it three times. {For I have never eaten anything} (\hoti oudepote ephagon pan\). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of \pan\ (everything) with \oudepote\ (never) is like the Hebrew (_lo--kl_) though a like idiom appears in the vernacular _Koin_ (Robertson, _Grammar_, p. 752). {Common and unclean} (\koinon kai akatharton\). \Koinos\ from epic \xunos\ (\xun, sun\, together with) originally meant common to several (Latin _communis_) as in strkjv@Acts:2:44; strkjv@4:32; strkjv@Titus:1:4; strkjv@Jude:1:3|. The use seen here (also strkjv@Mark:7:2,5; strkjv@Romans:14:14; strkjv@Hebrews:10:29; strkjv@Revelation:21:27; strkjv@Acts:10:28; strkjv@11:8|), like Latin _vulgaris_ is unknown in ancient Greek. Here the idea is made plain by the addition of \akatharton\ (unclean), ceremonially unclean, of course. We have the same double use in our word "common." See on ¯Mark:7:18f.| where Mark adds the remarkable participle \katharizn\ (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God's plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.

rwp@Acts:20:31 @{Wherefore watch ye} (\dio grgoreite\). Paul has concluded his defence of himself and his warning. Now he exhorts on the basis of it (\dio\) because of which thing. The very command of Jesus concerning the perils before his return as in strkjv@Mark:13:35| (\grgoreite\), the very form (late present imperative from the second perfect \egrgora\ of \egeir\, to arouse). Stay awake. {I ceased not to admonish} (\ouk epausamn nouthetn\). Participle describes Paul, I did not cease admonishing, night and day (\nukta kai hmeran\, accusative of extent of time, for three years \trietian\, accusative of extent of time also). \Nouthetn\ is from \nouthete\, to put sense into one. Songs:Paul kept it up with tears (verse 19|) if so be he could save the Ephesians from the impending perils. Forewarned is to be forearmed. Paul did his duty by them.

rwp@John:3:1 @{Now} (\de\). Songs:often in John \de\ is explanatory and transitional, not adversative. Nicodemus is an instance of Christ's knowledge of men (2:25|) and of one to whom he did trust himself unlike those in strkjv@2:24|. As a Pharisee "he belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul" (Marcus Dods). {Named Nicodemus} (\Nikodmos onoma\). Same construction as in strkjv@1:6|, "Nicodemus name to him." Songs:Revelation:6:8|. It is a Greek name and occurs in Josephus (_Ant_. XIV. iii. 2) as the name of an ambassador from Aristobulus to Pompey. Only in John in N.T. (here, strkjv@7:50; strkjv@19:39|). He was a Pharisee, a member of the Sanhedrin, and wealthy. There is no evidence that he was the young ruler of strkjv@Luke:18:18| because of \archn\ (ruler) here.

rwp@John:4:6 @{Jacob's well} (\pg tou Iakb\). "A spring of Jacob" (here and verse 14|), but \phrear\ (well, pit, cistern) in verses 11,12|. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Genesis:26:19|). {Wearied} (\kekopiaks\). Perfect active participle of \kopia\, a state of weariness. The verb means to toil excessively (Luke:5:5|). John emphasizes the human emotions of Jesus (1:14; strkjv@11:3,33,35,38,41f.; strkjv@12:27; strkjv@13:21; strkjv@19:28|). {With his journey} (\ek ts hodoiporias\). As a result (\ek\) of the journey. Old compound word from \hodoporos\ (wayfarer), in N.T. only here and strkjv@2Corinthians:11:26|. {Sat} (\ekathezeto\). Imperfect (descriptive) middle of \kathezomai\, "was sitting." {Thus} (\houts\). Probably "thus wearied," graphic picture. {By the well} (\epi ti pgi\). Literally, "upon the curbstone of the well." {Sixth hour} (\hs hekt\). Roman time, about 6 P.M., the usual time for drawing water.

rwp@John:4:11 @{Sir} (\Kurie\). Songs:it has to mean here in the mouth of the Samaritan woman, not Lord. {Thou hast nothing to draw with and the well is deep} (\oute antlma echeis kai to phrear estin bathu\). This broken construction of \oute-kai\ (neither--and) occurs in N.T. elsewhere only in strkjv@3John:1:10|. \Antlma\ (from \antle\, to draw) is a late word for that which is drawn, then (Plutarch) for the act of drawing, and then for the rope as here to draw with. This well (\phrear\) is 100 feet deep and Jesus had no rope. The bucket of skin ("with three cross sticks at the mouth to keep it open," Vincent) was kept at the well to be let down by a goat's hair rope. {That living water} (\to hudr to zn\). "The water the living," with the article referring to the language of Jesus in verse 10|. She is still thinking only of literal water.

rwp@John:6:66 @{Upon this} (\ek toutou\). Same idiom in strkjv@19:12|. "Out of this saying or circumstance." Jesus drew the line of cleavage between the true and the false believers. {Went back} (\aplthon eis ta opis\). Aorist (ingressive) active indicative of \aperchomai\ with \eis ta opis\, "to the rear" (the behind things) as in strkjv@18:6|. {Walked no more with him} (\ouketi met' autou periepatoun\). Imperfect active of \peripate\. The crisis had come. These half-hearted seekers after the loaves and fishes and political power turned abruptly from Jesus, walked out of the synagogue with a deal of bluster and were walking with Jesus no more. Jesus had completely disillusioned these hungry camp-followers who did not care for spiritual manna that consisted in intimate appropriation of the life of Jesus as God's Son.

rwp@John:10:22 @{And it was the feast of the dedication at Jerusalem} (\egeneto de ta enkainia en tois Ierosolumois\). But Westcott and Hort read \tote\ (then) instead of \de\ (and) on the authority of B L W 33 and some versions. This is probably correct: "At that time came the feast of dedication in Jerusalem." \Tote\ does not mean that the preceding events followed immediately after the incidents in strkjv@10:1-21|. Bernard brings chapter 9 up to this date (possibly also chapter 8) and rearranges chapter 10 in a purely arbitrary way. There is no real reason for this arrangement. Clearly there is a considerable lapse between the events in strkjv@10:22-39| and strkjv@10:1-21|, possibly nearly three months (from just after tabernacles strkjv@7:37| to dedication strkjv@10:22|). The Pharisees greet his return with the same desire to catch him. This feast of dedication, celebrated for eight days about the middle of our December, was instituted by Judas Maccabeus B.C. 164 in commemoration of the cleansing of the temple from the defilements of pagan worship by Antiochus Epiphanes (1Macc. strkjv@4:59). The word \enkainia\ (\en\, \kainos\, new) occurs here only in the N.T. It was not one of the great feasts and could be observed elsewhere without coming to Jerusalem. Jesus had apparently spent the time between tabernacles and dedication in Judea (Luke:10:1-13:21|). {Winter} (\cheimn\). Old word from \cheima\ (\che\, to pour, rain, or from \chin\, snow). See strkjv@Matthew:24:20|.

rwp@John:16:4 @{Have I spoken} (\lelalka\). Perfect active indicative as in strkjv@15:11; strkjv@16:1|. Solemn repetition. {When their hour is come} (\hotan elthi h hra autn\). Indefinite temporal clause, \hotan\ with the second aorist active subjunctive of \erchomai\, "whenever their hour comes." The time appointed for these things. {Now that} (\hoti\). Simply "that" (declarative conjunction in indirect discourse. Forewarned is to be forearmed. Cf. strkjv@13:19|. {From the beginning} (\ex archs\). As in strkjv@6:64| but practically like \ap' archs\ in strkjv@15:27|. While Christ was with them, he was the object of attack (15:18|).

rwp@John:21:1 @{Manifested himself} (\ephanerosen heauton\). First aorist active indicative of \phanero\ with the reflexive pronoun (cf. strkjv@7:4; strkjv@13:4|). For the passive see strkjv@1:31; strkjv@21:14|. Jesus was only seen during the forty days now and then (Acts:1:3|), ten instances being recorded. The word \phanero\ is often used of Christ on earth (John:1:31; strkjv@2:11; strkjv@1Peter:1:20; strkjv@1John:1:2|), of his works (John:3:5|), of the second coming (1John:2:28|), of Christ in glory (Colossians:3:4; strkjv@1John:3:2|). {At} (\epi\). By or upon. {Of Tiberias} (\ts Tiberiados\). As in strkjv@6:1| instead of the usual "Sea of Galilee." Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark:16:7; strkjv@Matthew:28:7,16|).

rwp@Luke:4:28 @{They were all filled with wrath} (\eplsthsan pantes thumou\). First aorist passive indicative of the common verb \pimplmi\ followed by the genitive case. The people of Nazareth at once caught on and saw the point of these two Old Testament illustrations of how God in two cases blessed the heathen instead of the Jewish people. The implication was evident. Nazareth was no better than Capernaum if as good. He was under no special obligation to do unusual things in Nazareth because he had been reared there. Town pride was insulted and it at once exploded in a burst of rage.

rwp@Mark:12:39 @{First seats in the synagogues} (\prtokathedrias\). As a mark of special piety, seats up in front while now the hypocrites present in church prefer the rear seats. {Chief places at feasts} (\prtoklisias en tois deipnois\). Recognizing proper rank and station. Even the disciples fall victims to this desire for precedence at table (Luke:22:24|).

rwp@Mark:13:4 @{Tell us, when shall these things be?} (\Eipon hmin pote tauta estai;\). The Revised Version punctuates it as a direct question, but Westcott and Hort as an indirect inquiry. They asked about the {when} (\pote\) and the {what sign} (\ti smeion\). strkjv@Matthew:24:3| includes "the sign of thy coming and the end of the world," showing that these tragic events are brought before Jesus by the disciples. See discussion of the interpretation of this discourse on ¯Matthew:24:3|. This chapter in Mark is often called "The Little Apocalypse" with the notion that a Jewish apocalypse has been here adapted by Mark and attributed to Jesus. Many of the theories attribute grave error to Jesus or to the Gospels on this subject. The view adopted in the discussion in Matthew is the one suggested here, that Jesus blended in one picture his death, the destruction of Jerusalem within that generation, the second coming and end of the world typified by the destruction of the city. The lines between these topics are not sharply drawn in the report and it is not possible for us to separate the topics clearly. This great discourse is the longest preserved in Mark and may be due to Peter. Mark may have given it in order "to forewarn and forearm" (Bruce) the readers against the coming catastrophe of the destruction of Jerusalem. Both Matthew (Matthew:24|) and Luke (Luke:21:5-36|) follow the general line of Mark 13 though strkjv@Matthew:24:43-25:46| presents new material (parables).

rwp@Matthew:14:6 @{When Herod's birthday came} (\genesiois genomenois tou Hridou\). Locative of time (cf. strkjv@Mark:6:21|) without the genitive absolute. The earlier Greeks used the word \genesia\ for funeral commemorations (birthdays of the dead), \genethlia\ being the word for birthday celebrations of living persons. But that distinction has disappeared in the papyri. The word \genesia\ in the papyri (_Fayum Towns_, 114-20, 115-8, 119-30) is always a birthday feast as here in Matthew and Mark. Philo used both words of birthday feasts. Persius, a Roman satirist (_Sat_. V. 180-183), describes a banquet on Herod's Day. {Danced in the midst} (\rchsato en ti mesi\). This was Salome, daughter of Herodias by her first marriage. The root of the verb means some kind of rapid motion. "Leaped in the middle," Wycliff puts it. It was a shameful exhibition of lewd dancing prearranged by Herodias to compass her purpose for John's death. Salome had stooped to the level of an \almeh\, or common dancer.

rwp@Matthew:16:23 @{But he turned} (\ho de strapheis\). Second aorist passive participle, quick ingressive action, away from Peter in revulsion, and toward the other disciples (Mark:8:33| has \epistrapheis\ and \idn tous mathtas autou\). {Get thee behind me, Satan} (\Hupage opis mou, Satan\). Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. "None are more formidable instruments of temptation than well-meaning friends, who care more for our comfort than for our character" (Bruce). "In Peter the banished Satan had once more returned" (Plummer). {A stumbling-block unto me} (\skandalon ei emou\). Objective genitive. Peter was acting as Satan's catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. "Thou art not, as before, a noble block, lying in its right position as a massive foundation stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go--lying as a stone of stumbling" (Morison). {Thou mindest not} (\ou phroneis\). "Your outlook is not God's, but man's" (Moffatt). You do not think God's thoughts. Clearly the consciousness of the coming cross is not a new idea with Jesus. We do not know when he first foresaw this outcome any more than we know when first the Messianic consciousness appeared in Jesus. He had the glimmerings of it as a boy of twelve, when he spoke of "My Father's house." He knows now that he must die on the cross.

rwp@Matthew:23:6 @{The chief place at feasts} (\tn prtoklisian en tois deipnois\). Literally, the first reclining place on the divan at the meal. The Persians, Greeks, Romans, Jews differed in their customs, but all cared for the post of honour at formal functions as is true of us today. Hostesses often solve the point by putting the name of each guest at the table. At the last passover meal the apostles had an ugly snarl over this very point of precedence (Luke:22:24; strkjv@John:13:2-11|), just two days after this exposure of the Pharisees in the presence of the apostles. {The chief seats in the synagogues} (\tas prtokathedrias en tais sunaggais\). "An insatiable hunger for prominence" (Bruce). These chief seats (Zuchermandel) were on the platform looking to the audience and with the back to the chest in which were kept the rolls of scripture. The Essenes had a different arrangement. People today pay high prices for front seats at the theatre, but at church prefer the rear seats out of a curious mock-humility. In the time of Jesus the hypocrites boldly sat up in front. Now, if they come to church at all, they take the rear seats.

rwp@Revelation:9:1 @{Fallen} (\peptkota\). Perfect active participle of \pipt\, already down. In strkjv@Luke:10:18| note \pesonta\ (constative aorist active, like a flash of lightning) after \etheroun\ and in strkjv@Revelation:7:2| note \anabainonta\ (present active and linear, coming up, picturing the process) after \eidon\. {Of the pit of the abyss} (\tou phreatos ts abussou\). \Abussos\ is an old adjective (alpha privative and \buthos\, depth, without depth), but \h abussos\ (supply \chra\ place), the bottomless place. It occurs in strkjv@Romans:10:7| for the common receptacle of the dead for Hades (Sheol), but in strkjv@Luke:8:31| a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in strkjv@Revelation:9:1,2,11; strkjv@11:7; strkjv@17:8; strkjv@20:1,3|. \Phrear\ is an old word for well or cistern (Luke:14:5; strkjv@John:4:11f.|) and it occurs in strkjv@Revelation:9:1f.| for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it.

rwp@Revelation:22:2 @{In the midst of the street thereof} (\en mesi ts plateias auts\). Connected probably with the river in verse 1|, though many connect it with verse 2|. Only one street mentioned here as in strkjv@21:21|. {On this side of the river and on that} (\tou potamou enteuthen kai ekeithen\). \Enteuthen\ occurs as a preposition in strkjv@Daniel:12:5| (Theodoret) and may be so here (post-positive), purely adverbial in strkjv@John:19:18|. {The tree of life} (\xulon zs\). For the metaphor see strkjv@Genesis:1:11f.| and strkjv@Revelation:2:7; strkjv@22:14|. \Xulon\ is used for a green tree in strkjv@Luke:23:31; strkjv@Ezekiel:47:12|. {Bearing} (\poioun\). Neuter active participle of \poie\ (making, producing, as in strkjv@Matthew:7:17|). Some MSS. have \poin\ (masculine), though \xulon\ is neuter. {Twelve manner of fruits} (\karpous ddeka\). "Twelve fruits." {Yielding} (\apodidoun\). Neuter active participle of \apodidmi\, to give back, but some MSS. have \apodidous\ (masculine) like \poin\. {For the healing of the nations} (\eis therapeian tn ethnn\). Spiritual healing, of course, as leaves (\phulla\) are often used for obtaining medicines. Here again the problem occurs whether this picture is heaven before the judgment or afterwards. Charles distinguishes sharply between the Heavenly City for the millennial reign and the New Jerusalem that descends from heaven after the judgment. Charles rearranges these chapters to suit his theory. But chronology is precarious here.

rwp@Revelation:22:10 @{And he saith unto me} (\kai legei moi\). The angel resumes as in strkjv@19:9|. {Seal not up} (\m sphragisis\). Prohibition with \m\ and the ingressive first aorist active subjunctive of \sphragiz\. Charles takes this to be the command of Christ because in verses 7,18| "the words of the prophecy of this book" come from Christ. But that is not a conclusive argument, though Charles, as already stated, rearranges these chapters to suit his own notion. Once only (10:4|) was John directed to seal and not to write. See there for discussion of \sphragiz\. This book is to be left open for all to read (1:3; strkjv@13:18; strkjv@17:9; strkjv@22:7,18|). {At hand} (\eggus\). As in strkjv@1:3|.