NONE.filter - rwp theama:

rwp@1Corinthians:4:9 @{Hath set forth us the apostles last} (\hmas tous apostolous eschatous apedeixen\). The first aorist active indicative of \apodeiknumi\, old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. strkjv@2Thessalonians:2:4|) for gladiatorial show as in \ethriomachsa\ (1Corinthians:15:32|). In this grand pageant Paul and other apostles come last (\eschatous\, predicate accusative after \apedeixen\) as a grand finale. {As men doomed to die} (\hs epithanatious\). Late word, here alone in N.T. The LXX (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (_A.R_. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say _morituri salutamus_. All this in violent contrast to the kingly Messianic pretensions of the Corinthians. {A spectacle} (\theatron\). Cf. strkjv@Hebrews:11:33-40|. The word, like our theatre, means the place of the show (Acts:19:29,31|). Then, it means the spectacle shown there (\theama\ or \thea\), and, as here, the man exhibited as the show like the verb \theatrizomenoi\, made a spectacle (Hebrews:10:33|). Sometimes it refers to the spectators (\theatai\) like our "house" for the audience. Here the spectators include "the world, both to angels and men" (\ti kosmi kai aggelois kai anthrpois\), dative case of personal interest.

rwp@John:1:32 @{Bare witness} (\emartursen\). First aorist active indicative of \marture\. Another specimen of John's witness to the Messiah (1:7,15,19,29,35,36|). {I have beheld} (\tetheamai\). Perfect middle indicative of \theaomai\, the realization of the promise of the sign (verse 33|) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew:3:14ff.|). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark:1:10; strkjv@Matthew:3:16; strkjv@Luke:3:22|) became permanent proof to him. John's allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit.

rwp@John:1:34 @{I have seen} (\heraka\). Present perfect active of \hora\. John repeats the statement of verse 32| (\tetheamai\). {Have borne witness} (\memarturka\). Perfect active indicative of \marture\ for which verb see 32|. {This is the Son of God} (\ho huios tou theou\). The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father's voice hail him as "My Beloved Son" (Mark:1:11; strkjv@Matthew:3:17; strkjv@Luke:3:22|). Nathanael uses it as a Messianic title (John:1:49|) as does Martha (11:27|). The Synoptics use it also of Christ (Mark:3:11; strkjv@Matthew:14:33; strkjv@Luke:22:70|). Caiaphas employs it to Christ as a Messianic title (Matthew:26:63|) and Jesus confessed under oath that he was (verse strkjv@Matthew:26:64|), thus applying the term to himself as he does in John's Gospel (5:25; strkjv@10:36; strkjv@11:4|) and by implication (the Father, the Son) in strkjv@Matthew:11:27| (Luke:10:22|). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John:3:18; strkjv@5:25; strkjv@17:5; strkjv@19:7; strkjv@20:31|) like that of the Logos with God in strkjv@1:1|.