NT-EPISTLES.filter - rwp 9:20:

rwp@1Corinthians:1:7 @{Songs:that ye come behind in no gift} (\hste humas m hustereisthai en mdeni charismati\). Consecutive clause with \hste\ and the infinitive and the double negative. Come behind (\hustereisthai\) is to be late (\husteros\), old verb seen already in strkjv@Mark:10:21; strkjv@Matthew:19:20|. It is a wonderful record here recorded. But in strkjv@2Corinthians:8:7-11; strkjv@9:1-7| Paul will have to complain that they have not paid their pledges for the collection, pledges made over a year before, a very modern complaint. {Waiting for the revelation} (\apekdechomenous tn apokalupsin\). This double compound is late and rare outside of Paul (1Corinthians:1:7; strkjv@Galatians:5:5; strkjv@Romans:8:19,23,25; strkjv@Phillipians:3:20|), strkjv@1Peter:3:20; strkjv@Hebrews:9:28|. It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in \prosdechomenoi\ in strkjv@Titus:2:13| for the same event. "As if that attitude of expectation were the highest posture that can be attained here by the Christian" (F.W. Robertson).

rwp@1Corinthians:5:10 @{Not altogether} (\ou pants\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eidlolatrais\). Late word for hirelings (\latris\) of the idols (\eidlon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\pheilete\, from \opheil\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.

rwp@1Corinthians:9:20 @{As a Jew} (\hs Ioudaios\). He was a Jew and was not ashamed of it (Acts:18:18; strkjv@21:26|). {Not being myself under the law} (\m n autos hupo nomon\). He was emancipated from the law as a means of salvation, yet he knew how to speak to them because of his former beliefs and life with them (Galatians:4:21|). He knew how to put the gospel to them without compromise and without offence.

rwp@1Corinthians:12:18 @{But now} (\nun de\). But as things are, in contrast to that absurdity. {Hath God set} (\ho theos etheto\). Second aorist middle indicative. God did it and of himself. {Even as it pleased him} (\kaths thelsen\). Why challenge God's will? Cf. strkjv@Romans:9:20|.

rwp@1Thessalonians:1:10 @{To wait for his Son from heaven} (\anamenein ton huion autou ek tn ourann\). Present infinitive, like \douleuein\, and so linear, to keep on waiting for. The hope of the second coming of Christ was real and powerful with Paul as it should be with us. It was subject to abuse then as now as Paul will have to show in this very letter. He alludes to this hope at the close of each chapter in this Epistle. {Whom he raised from the dead} (\hon geiren ek [tn] nekrn\). Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. {Jesus which delivereth us from the wrath to come} (\Isoun ton ruomenon hms ek ts orgs ts erchomens\). It is the historic, crucified, risen, and ascended Jesus Christ, God's Son, who delivers from the coming wrath. He is our Saviour (Matthew:1:21|) true to his name Jesus. He is our Rescuer (Romans:11:26|, \ho ruomenos\, from strkjv@Isaiah:59:20|). It is eschatological language, this coming wrath of God for sin (1Thessalonians:2:16; strkjv@Romans:3:5; strkjv@5:9; strkjv@9:22; strkjv@13:5|). It was Paul's allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts:17:31f.|). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God's wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now.

rwp@1Timothy:2:13 @{Was first formed} (\prtos eplasth\). Note \prtos\, not \prton\, first before Eve. First aorist passive indicative of \plass\, old verb, in N.T. only here and strkjv@Romans:9:20| (cf. strkjv@Genesis:2:7f.|).

rwp@2Corinthians:4:7 @{This treasure} (\ton thsauron touton\). On \thsauron\ see strkjv@Matthew:6:19-21|. It is the power of giving the illumination of the knowledge of the glory of God (verse 6|). "The power is limitless, but it is stored in very unlikely receptacles" (Plummer). This warning Paul gives in contrast (\de\) with the exultation of verse 6| (Bernard). {In earthen vessels} (\en ostrakinois skeuesin\). This adjective is common in the LXX with \skeuos, aggos\ and \aggeion\. It occurs again in strkjv@2Timothy:2:20| with \skeu\. It is found also in the papyri with \skeuos\ as here. It is from \ostrakon\, baked clay (same root as \osteon\, bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans:9:20ff.|) and so fragile. {The exceeding greatness} (\h huperbol\). See on ¯1Corinthians:12:31| for this word, "the preeminence of the power." This is God's purpose (\hina--i\). God, not man, is the {dynamo} (\dunamis\). It comes from God (\tou theou\, ablative) and does not originate with us (\m ex hmn\).

rwp@2Peter:2:3 @{In covetousness} (\en pleonexii\). As did Balaam (verse 15|). These licentious Gnostics made money out of their dupes. A merely intellectual Gnosticism had its fruit in immorality and fraud. {With feigned words} (\plastois logois\). Instrumental case. \Plastos\ is verbal adjective (from \plass\, to mould as from clay, for which see strkjv@Romans:9:20|), here only in N.T. "With forged words." See sample in strkjv@3:4|. {Shall make merchandise of you} (\humas emporeusontai\). Future middle of \emporeuomai\ (from \emporos\, a travelling merchant), old word, to go in for trade, in N.T. only here and strkjv@James:4:13|, which see. Cf. our emporium (John:2:16|, market house). {Whose sentence} (\hois to krima\). "For whom (dative case) the sentence" (verdict, not process \krisis\). {Now from of old} (\ekpalai\). Late and common compound adverb, in N.T. only here and strkjv@3:5|. {Lingereth not} (\ouk argei\). "Is not idle," old verb, \arge\ (from \argos\ not working, alpha privative and \ergon\), here only in N.T. {Slumbereth not} (\ou nustazei\). Old and common verb (from \nu\ to nod), in N.T. only here and strkjv@Matthew:25:5|. Note \apleia\ (destruction) three times in verses 1-3|.

rwp@2Peter:2:22 @{It has happened} (\sumbebken\). Perfect active indicative of \sumbain\, for which see strkjv@1Peter:4:12|. {According to the true proverb} (\to ts althous paroimias\). "The word (\to\ used absolutely, the matter of, as in strkjv@Matthew:21:21; strkjv@James:4:14|) of the true proverb" (\paroimia\ a wayside saying, for which see strkjv@John:10:6; strkjv@16:25,29|). The first proverb here given comes from strkjv@Proverbs:26:11|. \Exerama\ is a late and rare word (here only in N.T., in Diosc. and Eustath.) from \exera\, to vomit. {The sow that had washed} (\hs lousamen\). \Hs\, old word for hog, here only in N.T. Participle first aorist direct middle of \lou\ shows that it is feminine (anarthrous). This second proverb does not occur in the O.T., probably from a Gentile source because about the habit of hogs. Epictetus and other writers moralize on the habit of hogs, having once bathed in a filthy mud-hole, to delight in it. {To wallowing} (\eis kulismon\). "To rolling." Late and rare word (from \kuli\, strkjv@Mark:9:20|), here only in N.T. {In the mire} (\borborou\). Objective genitive, old word for dung, mire, here only in N.T. J. Rendel Harris (_Story of Ahikar_, p. LXVII) tells of a story about a hog that went to the bath with people of quality, but on coming out saw a stinking drain and went and rolled himself in it.

rwp@2Timothy:2:20 @{In a great house} (\en megali oikii\). Metaphor of a palace. He doubtless has the Kingdom of God in mind, but he works out the metaphor of a great house of the rich and mighty. {Vessels} (\skeu\). Old word \skeuos\. See strkjv@Romans:9:21| for the same double use as here. {Of gold} (\chrus\). Old contracted adjective \chruseos\, only here by Paul. {Of silver} (\argur\). Old contracted adjective \argureos\, in N.T. here, strkjv@Acts:19:24; strkjv@Revelation:9:20|. {Of wood} (\xulina\). Old adjective, in N.T. only here and strkjv@Revelation:9:20|. {Of earth} (\ostrakina\). Late adjective, from \ostrakon\, baked clay, in LXX, in N.T. only here and strkjv@2Corinthians:4:7|.

rwp@Acts:9:20 @{He proclaimed Jesus} (\ekrussen ton Isoun\). Imperfect indicative, inchoative, began to preach. Jesus, not Christ, is the correct text here. He did this first preaching in the Jewish synagogues, a habit of his life when possible, and following the example of Jesus. {That he is the Son of God} (\hoti houtos estin ho huios tou theou\). This is Paul's platform as a Christian preacher, one that he always occupied to the very end. It was a complete reversal of his previous position. Jesus had turned him completely around. It is the conclusion that Saul now drew from the vision of the Risen Christ and the message through Ananias. By "the Son of God" Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (John:1:34|) and of Nathanael (John:1:49|) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (John:20:28|). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching.

rwp@Acts:13:22 @{When he had removed him} (\metastsas auton\). First aorist active participle of \methistmi\, old verb to transfer, to transpose (note force of \meta\). This verb occurs in strkjv@Luke:16:4| by the unjust steward about his removal from office. Cf. strkjv@1Samuel:15:16|. {To be} (\eis\). As or for, Greek idiom like the Hebrew _le_, common in the LXX. {A man after my heart} (\andra kata tn kardian mou\). The words quoted by Paul as a direct saying of God are a combination of strkjv@Psalms:89:20, 21; strkjv@1Samuel:13:14| (the word of the Lord to Samuel about David). Knowling thinks that this free and rather loose quotation of the substance argues for the genuineness of the report of Paul's sermon. Hackett observes that the commendation of David is not absolute, but, as compared with the disobedient Saul, he was a man who did God's will in spite of the gross sin of which he repented (Psalms:51|). Note "wills" (\thelmata\), plural, of God.

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|). Paul was speaking in Greek, of course, but the excitement of the crowd over the miracle made them cry out in their native tongue which Paul and Barnabas did not understand. Hence it was not till preparations for offering sacrifice to them had begun that Paul understood the new role in which he and Barnabas were held. {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:21:26 @{Took the men} (\paralabn tous andras\). The very phrase used in verse 24| to Paul. {The next day} (\ti echomeni\). One of the phrases in strkjv@20:15| for the coming day. Locative case of time. {Purifying himself with them} (\sun autois hagnistheis\, first aorist passive participle of \hagniz\). The precise language again of the recommendation in verse 24|. Paul was conforming to the letter. {Went into the temple} (\eisiei eis to hieron\). Imperfect active of \eiseimi\ as in verse 18| which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. {Declaring} (\diaggelln\). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except strkjv@Romans:11:17| (quotation from the LXX). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). {Until the offering was offered for every one of them} (\hes hou prosnechth huper henos hekastou autn h prosphora\). This use of \hes hou\ (like \hes\, alone) with the first aorist passive indicative \prosnechth\ of \prospher\, to offer, contemplates the final result (Robertson, _Grammar_, pp. 974f.) and is probably the statement of Luke added to Paul's announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in strkjv@1Corinthians:9:20| when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles" over the thousands in Jerusalem who have been deluded by Paul's accusers. Songs:far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul's behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul's appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul's alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul's conduct about it.

rwp@Acts:21:37 @{May I say something unto thee?} (\Ei exestin moi eipein ti pros se?\). On this use of \ei\ in a direct question see on ¯1:6|. The calm self-control of Paul in the presence of this mob is amazing. His courteous request to Lysias was in Greek to the chiliarch's amazement. {Dost thou know Greek?} (\Hellnisti ginskeis?\). Old Greek adverb in \-i\ from \Hellniz\, meaning "in Greek." "Do you know it in Greek?" In the N.T. only here and strkjv@John:19:20|. {Art thou not then the Egyptian?} (\Ouk ara su ei ho Aiguptios?\). Expects the answer _Yes_ and \ara\ argues the matter (therefore). The well-known (\ho\) Egyptian who had given the Romans so much trouble. {Stirred up to sedition} (\anastatsas\). First aorist active participle of \anastato\, a late verb from \anastatos\, outcast, and so to unsettle, to stir up, to excite, once known only in LXX and strkjv@Acts:17:6| (which see); strkjv@21:38; strkjv@Galatians:5:12|, but now found in several papyri examples with precisely this sense to upset. {Of the Assassins} (\tn sikarin\). Latin word _sicarius_, one who carried a short sword \sica\ under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (_War_ II. 17,6 and 13,5; _Ant_. XX. 8,10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul's knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them.

rwp@Colossians:1:5 @{Because of the hope} (\dia tn elpida\). See strkjv@Romans:8:24|. It is not clear whether this phrase is to be linked with \eucha istoumen\ at the beginning of verse 3| or (more likely) with \tn agapn\ just before. Note also here \pistis\ (faith), \agap\ (love), \elpis\ (hope), though not grouped together so sharply as in strkjv@1Corinthians:13:13|. Here hope is objective, the goal ahead. {Laid up} (\apokeimeinn\). Literally, "laid away or by." Old word used in strkjv@Luke:19:20| of the pound laid away in a napkin. See also \apothsauriz\, to store away for future use (1Timothy:6:19|). The same idea occurs in strkjv@Matthew:6:20| (treasure in heaven) and strkjv@1Peter:1:4| and it is involved in strkjv@Philemon:3:20|. {Ye heard before} (\prokousate\). First aorist indicative active of this old compound \proakou\, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. {In the word of the truth of the gospel} (\en ti logi ts altheias tou euaggeliou\). "In the preaching of the truth of the gospel" (Galatians:2:5,14|) which is come (\parontos\, present active participle agreeing with \euaggeliou\, being present, a classical use of \pareimi\ as in strkjv@Acts:12:20|). They heard the pure gospel from Epaphras before the Gnostics came.

rwp@James:2:20 @{But wilt thou know?} (\theleis de gnnai?\). "But dost thou wish to know?" Ingressive aorist active infinitive of \ginosk\ (come to know). James here introduces a new argument like strkjv@Romans:13:3|. {O vain man} (\ anthrpe kene\). Goes on with the singular objector and demolishes him. For "empty" (deficient) Paul uses \aphrn\ (fool) in strkjv@1Corinthians:15:36| and just \anthrpe\ in strkjv@Romans:2:1; strkjv@9:20|. {Barren} (\arge\). See strkjv@2Peter:1:8| (not idle nor unfruitful) and strkjv@Matthew:12:36|, but Hort urges "inactive" as the idea here, like money with no interest and land with no crops.

rwp@James:4:12 @{One only} (\heis\). No "only" in the Greek, but \heis\ here excludes all others but God. {The lawgiver} (\ho nomothets\). Old compound (from \nomos, tithmi\), only here in N.T. In strkjv@Psalms:9:20|. Cf. \nomothete\ in strkjv@Hebrews:7:11; strkjv@8:6|. {To save} (\ssai\, first aorist active infinitive of \sz\) {and to destroy} (\kai apolesai\, first aorist active infinitive of \apollumi\ to destroy). Cf. the picture of God's power in strkjv@Matthew:10:28|, a common idea in the O.T. (Deuteronomy:32:39; strkjv@1Samuel:2:16; strkjv@2Kings:5:7|). {But who art thou?} (\su de tis ei;\). Proleptic and emphatic position of \su\ (thou) in this rhetorical question as in strkjv@Romans:9:20; strkjv@14:4|. {Thy neighbour} (\ton plsion\). "The neighbour" as in strkjv@James:2:8|.

rwp@James:5:4 @{The hire} (\ho misthos\). Old word for wages (Matthew:20:8|). {Labourers} (\ergatn\). Any one who works (\ergazomai\), especially agricultural workers (Matthew:9:37|). {Who mowed} (\tn amsantn\). Genitive plural of the articular first aorist active participle of \ama\ (from \hama\, together), old verb, to gather together, to reap, here only in N.T. {Fields} (\chras\). Estates or farms (Luke:12:16|). {Which is of you kept back by fraud} (\ho aphustermenos aph' humn\). Perfect passive articular participle of \aphustere\, late compound (simplex \hustere\ common as strkjv@Matthew:19:20|), to be behindhand from, to fail of, to cause to withdraw, to defraud. Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form. {The cries} (\hai boai\). Old word from which \boa\ comes (Matthew:3:3|), here only in N.T. The stolen money "cries out" (\krazei\), the workers cry out for vengeance. {That reaped} (\tn therisantn\). Genitive plural of the articular participle first aorist active of \theriz\ (old verb from \theros\, summer, strkjv@Matthew:24:32|), to reap, to harvest while summer allows (Matthew:6:26|). {Have entered} (\eiselluthan\). Perfect active third person plural indicative of \eiserchomai\, old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in \-asi\. {Of the Lord of Sabaoth} (\Kuriou Sabath\). "Of the Lord of Hosts," quotation from strkjv@Isaiah:5:9| as in strkjv@Romans:9:29|, transliterating the Hebrew word for "Hosts," an expression for the omnipotence of God like \Pantokratr\ (Revelation:4:8|). God hears the cries of the oppressed workmen even if the employers are deaf.

rwp@John:9:20 @{We know that this is our son, and that he was born blind} (\Oidamen hoti houtos estin ho huios hmn kai hoti tuphlos egennth\). These two questions the parents answer clearly and thus cut the ground from under the disbelief of these Pharisees as to the fact of the cure (verse 18|). Songs:these Pharisees made a failure here.

rwp@John:19:20 @{Read} (\anegnsan\). Second aorist active indicative of \anaginsk\. It was meant to be read. Latin was the legal and official language; Aramaic (Hebrew) was for the benefit of the people of Jerusalem; Greek was for everybody who passed by who did not know Aramaic. Many of the Jews mocked as they read the accusation. This item alone in John.

rwp@Luke:8:44 @{The border of his garment} (\tou kraspedou tou himatiou\). Probably the tassel of the overgarment. Of the four corners two were in front and two behind. See on ¯Matthew:9:20|. {Stanched} (\est\). Second aorist active indicative, {stopped} at once (effective aorist).

rwp@Luke:9:20 @{But who say ye?} (\Humeis de tina legete;\). Note the emphatic proleptical position of \humeis\: "But _ye_ who do ye say? This is really what mattered now with Jesus. {The Christ of God} (\Ton christon tou theou\). The accusative though the infinitive is not expressed. The Anointed of God, the Messiah of God. See on ¯2:26| for "the Anointed of the Lord." See on ¯Matthew:16:17| for discussion of Peter's testimony in full. strkjv@Mark:6:29| has simply "the Christ." It is clear from the previous narrative that this is not a new discovery from Simon Peter, but simply the settled conviction of the disciples after all the defections of the Galilean masses and the hostility of the Jerusalem ecclesiastics. The disciples still believed in Jesus as the Messiah of Jewish hope and prophecy. It will become plain that they do not grasp the spiritual conception of the Messiah and his kingdom that Jesus taught, but they are clear that he is the Messiah however faulty their view of the Messiah may be. There was comfort in this for Jesus. They were loyal to him.

rwp@Luke:9:39 @{Suddenly} (\exephns\). Old adverb, but in the N.T. only in Luke's writings save strkjv@Mark:13:36|. Used by medical writers of sudden attacks of disease like epilepsy. {It teareth him that he foameth} (\sparassei auton meta aphrou\). Literally, "It tears him with (accompanied with, \meta\) foam" (old word, \aphros\, only here in the N.T.). From \sparass\, to convulse, a common verb, but in the N.T. only here and strkjv@Mark:1:26; strkjv@9:26| (and \sunsparass\, strkjv@Mark:9:20|). See strkjv@Mark:9:17; strkjv@Matthew:17:15; strkjv@Luke:9:39| for variations in the symptoms in each Gospel. The use of \meta aphrou\ is a medical item. {Hardly} (\molis\). Late word used in place of \mogis\, the old Greek term (in some MSS. here) and alone in Luke's writings in the N.T. save strkjv@1Peter:4:18; strkjv@Romans:5:7|. {Bruising him sorely} (\suntribon auton\). Common verb for rubbing together, crushing together like chains (Mark:5:4|) or as a vase (Mark:14:3|). See on Matthew and Mark for discussion of details here.

rwp@Luke:9:42 @{As he was yet a coming} (\eti proserchomenou autou\). Genitive absolute. While he was yet coming (the boy, that is, not Jesus). Note quaint English "a coming" retained in the Revised Version. {Dashed him} (\errxen auton\). First aorist active indicative of \rgnumi\ or \rss\, to rend or convulse, a common verb, used sometimes of boxers giving knockout blows. {Tare grievously} (\sunesparaxen\). Rare word as only here and strkjv@Mark:9:20| in the N.T., which see. {Gave him back to his father} (\apedken auton ti patri autou\). Tender touch alone in Luke as in strkjv@7:15|. {They were all astonished} (\exeplssonto de pantes\). Imperfect passive of the common verb \ekplss\ or \ekplgnumi\, to strike out, a picturesque description of the amazement of all at the easy victory of Jesus where the nine disciples had failed. {At the majesty of God} (\epi ti megaleiotti tou theou\). A late word from the adjective \megaleios\ and that from \megas\ (great). In the N.T. only here and strkjv@Acts:19:27| of Artemis and in strkjv@2Peter:1:16| of the Transfiguration. It came to be used by the emperors like our word "Majesty." {Which he did} (\hois epoiei\). This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active \epoiei\ covers a good deal not told by Luke (see strkjv@Mark:9:30; strkjv@Matthew:17:22|). Note the attraction of the relative {hois} into the case of {psin}, its antecedent.

rwp@Luke:14:6 @{Could not answer again} (\ouk ischusan antapokrithnai\). Did not have strength to answer back or in turn (\anti-\) as in strkjv@Romans:9:20|. They could not take up the argument and were helpless. They hated to admit that they cared more for an ox or ass or even a son than for this poor dropsical man.

rwp@Luke:19:20 @{I kept} (\eichon\). Imperfect active of \ech\. I kept on keeping. {Laid up} (\apokeimenn\). Present passive participle agreeing with \hn\ (which), used often as perfect passive of \tithmi\ as here, laid away or off (\apo\). It is not the periphrastic construction, but two separate verbs, each with its own force. {In a napkin} (\en soudarii\). A Latin word _sudarium_ from _sudor_ (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries A.D., Deissmann, _Bible Studies_, p. 223). Used also for swathing the head of the dead (John:11:44; strkjv@20:7|).

rwp@Luke:23:38 @{A superscription} (\epigraph\). strkjv@Mark:15:26| has "the superscription of his accusation" strkjv@Matthew:27:37|, "his accusation," strkjv@John:19:19| "a title." But they all refer to the charge written at the top on the cross giving, as was the custom, the accusation on which the criminal was condemned, with his name and residence. Put all the reports together and we have: This is Jesus of Nazareth the King of the Jews. This full title appeared in Latin for law, in Aramaic for the Jews, in Greek for everybody (John:19:20|).

rwp@Mark:8:29 @{Thou art the Christ} (\Su ei ho Christos\). Mark does not give "the Son of the living God" (Matthew:16:16|) or "of God" (Luke:9:20|). The full confession is the form in Matthew. Luke's language means practically the same, while Mark's is the briefest. But the form in Mark really means the full idea. Mark omits all praise of Peter, probably because Peter had done so in his story of the incident. For criticism of the view that Matthew's narrative is due to ecclesiastical development and effort to justify ecclesiastical prerogatives, see discussion on ¯Matthew:16:16,18|. The disciples had confessed him as Messiah before. Thus strkjv@John:1:41; strkjv@4:29; strkjv@6:69; strkjv@Matthew:14:33|. But Jesus had ceased to use the word Messiah to avoid political complications and a revolutionary movement (John:6:14f.|). But did the disciples still believe in Jesus as Messiah after all the defections and oppositions seen by them? It was a serious test to which Jesus now put them.

rwp@Mark:8:32 @{Spake the saying openly} (\parrsii ton logon elalei\). He held back nothing, told it all (\pn\, all, \rsia\, from \eipon\, say), without reserve, to all of them. Imperfect tense \elalei\ shows that Jesus did it repeatedly. Mark alone gives this item. Mark does not give the great eulogy of Peter in strkjv@Matthew:16:17,19| after his confession (Mark:8:29; strkjv@Matthew:16:16; strkjv@Luke:9:20|), but he does tell the stinging rebuke given Peter by Jesus on this occasion. See discussion on ¯Matthew:16:21,26|.

rwp@Mark:9:20 @{Tare him grievously} (\sunesparaxen auton\). strkjv@Luke:9:42| has both \errxen\ (dashed down, like strkjv@Mark:9:18|, \rssei\) and \sunesparaxen\ (convulsed). This compound with \sun-\ (together with), strengthens the force of the verb as in \sunpnig\ (Mark:4:7|) and \suntre\ (6:20|). The only other instance of this compound verb known is in Maximus Tyrius (second century B.C.). {Wallowed} (\ekulieto\). Imperfect passive, was rolled. A pitiful sight. Late form of the old \kulind\.

rwp@Mark:10:21 @{Looking upon him loved him} (\emblepsas auti gapsen\). Mark alone mentions this glance of affection, ingressive aorist participle and verb. Jesus fell in love with this charming youth. {One thing thou lackest} (\Hen se husterei\). strkjv@Luke:18:22| has it: "One thing thou lackest yet" (\Eti hen soi leipei\). Possibly two translations of the same Aramaic phrase. strkjv@Matthew:19:20| represents the youth as asking "What lack I yet?" (\Ti eti huster;\). The answer of Jesus meets that inquiry after more than mere outward obedience to laws and regulations. The verb \huster\ is from the adjective \husteros\ (behind) and means to be too late, to come short, to fail of, to lack. It is used either with the accusative, as here, or with the ablative as in strkjv@2Corinthians:11:5|, or the dative as in Textus Receptus here, \soi\.

rwp@Matthew:1:22 @{That it may be fulfilled} (\hina plrthi\). Alford says that "it is impossible to interpret \hina\ in any other sense than in order that." That was the old notion, but modern grammarians recognize the non-final use of this particle in the _Koin_ and even the consecutive like the Latin _ut_. Some even argue for a causal use. If the context called for result, one need not hesitate to say so as in strkjv@Mark:11:28; strkjv@John:9:36; strkjv@1John:1:9; strkjv@Revelation:9:20; strkjv@13:13|. See discussion in my _Grammar of the Greek New Testament in the Light of Historical Research_, pp. 997-9. All the same it is purpose here, God's purpose, Matthew reports the angel as saying, spoken "by (\hupo\, immediate agent) the Lord through (\dia\, intermediate agent) the prophet." {"All this has happened"} (\touto de holon gegonen\, present perfect indicative), stands on record as historical fact. But the Virgin Birth of Jesus is not due to this interpretation of strkjv@Isaiah:7:14|. It is not necessary to maintain (Broadus) that Isaiah himself saw anything more in his prophecy than that a woman then a virgin, would bear a son and that in the course of a few years Ahaz would be delivered from the king of Syria and Israel by the coming of the Assyrians. This historical illustration finds its richest fulfilment in the birth of Jesus from Mary. "Words of themselves are empty. They are useful only as vessels to convey things from mind to mind" (Morison). The Hebrew word for young woman is translated by virgin (\parthenos\), but it is not necessary to conclude that Isaiah himself contemplated the supernatural birth of Jesus. We do not have to say that the idea of the Virgin Birth of Jesus came from Jewish sources. Certainly it did not come from the pagan myths so foreign to this environment, atmosphere and spirit. It is far simpler to admit the supernatural fact than try to explain the invention of the idea as a myth to justify the deification of Jesus. The birth, life, and death of Jesus throw a flood of light on the Old Testament narrative and prophecies for the early Christians. In Matthew and John in particular we often see "that the events of Christ's life were divinely ordered for the express purpose of fulfilling the Old Testament" (McNeile). See strkjv@Matthew:2:15,23; strkjv@4:14-17; strkjv@8:17; strkjv@12:17-21; strkjv@13:25; strkjv@21:4f.; strkjv@John:12:38f.; strkjv@13:18; strkjv@19:24,28,36f|.

rwp@Matthew:8:29 @{Thou Son of God} (\huie tou theou\). The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil's agents. They know that there is nothing in common between them and the Son of God (\hmin kai soi\, ethical dative) and they fear torment "before the time" (\pro kairou\). Usually \ta daimonia\ is the word in the New Testament for demons, but in strkjv@8:31| we have \hoi daimones\ (the only example in the N.T.). \Daimonion\ is a diminutive of \daimn\. In Homer \daimn\ is used synonymously with \theos\ and \thea\. Hesiod employed \daimn\ of men of the golden age as tutelary deities. Homer has the adjective \daimonios\ usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (_History of Greece_) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See strkjv@1Corinthians:10:20f.; strkjv@1Timothy:4:1; strkjv@Revelation:9:20; strkjv@16:13f|. In the Gospels demons are the same as unclean spirits (Mark:5:12,15; strkjv@3:22,30; strkjv@Luke:4:33|). The demons are disturbers (Vincent) of the whole life of man (Mark:5:2f.; strkjv@7:25; strkjv@Matthew:12:45; strkjv@Luke:13:11,16|).

rwp@Matthew:23:5 @{To be seen of men} (\pros to theathnai tois anthrpois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktria\). An adjective from \phulaktr, phulass\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).

rwp@Matthew:27:37 @{His accusation} (\tn aitian autou\). The title (\titlos\, strkjv@John:19:19|) or placard of the crime (the inscription, \he epigraph\) which was carried before the victim or hung around his neck as he walked to execution was now placed above (\ep' an\) the head of Jesus on the projecting piece (\crux immurus\). This inscription gave the name and home, {Jesus of Nazareth}, and the charge on which he was convicted, {the King of the Jews} and the identification, {This is}. The four reports all give the charge and vary in the others. The inscription in full was: This is Jesus of Nazareth the King of the Jews. The three languages are mentioned only by John (John:19:20|), Latin for law, Hebrew (Aramaic) for the Jews, Greek for everybody. The accusation (charge, cause, \aitia\) correctly told the facts of the condemnation.

rwp@Revelation:16:9 @{Were scorched} (\ekaumatisthsan\). First aorist passive indicative of same verb. {With great heat} (\kauma mega\). Cognate accusative retained with the passive verb. Old word (from \kai\ to burn), in N.T. only strkjv@7:16| and here. For blaspheming the name of God see strkjv@13:6; strkjv@James:2:7; strkjv@Romans:2:24; strkjv@1Timothy:6:1|. They blamed God for the plagues. {They repented not} (\ou metenosan\). This solemn negative aorist of \metanoe\ is a refrain like a funeral dirge (9:20f.; strkjv@16:11|). In strkjv@11:13| some did repent because of the earthquake. Even deserved punishment may harden the heart. {To give him glory} (\dounai auti doxan\). Second aorist active infinitive of \didmi\, almost result. For the phrase see strkjv@11:13; strkjv@14:7; strkjv@19:7|.

rwp@Revelation:20:14 @{Were cast} (\eblthsan\). As the devil (20:10|) followed the two beasts (19:20|) into the same dread lake of fire. Death is personified and is disposed of, "the last enemy" (1Corinthians:15:26|) and Paul sings the paean of victory over death (1Corinthians:15:54f.|, from strkjv@Hosea:13:14|). Hades has no more terrors, for the saints are in heaven. There is no more fear of death (Hebrews:2:15|), for death is no more (Revelation:21:4|). The second death (2:11; strkjv@20:6; strkjv@21:8|) is here identified as in strkjv@21:8| with the lake of fire.

rwp@Revelation:21:8 @{Their part shall be} (\to meros autn\). In contrast to the state of the blessed (verses 3-7|) the state of "those who have disfranchised themselves from the Kingdom of God" (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (20:15|) in the lake of fire and brimstone (19:20; strkjv@20:10,14f.|), that is the second death (2:11; strkjv@20:6,14|). See also strkjv@14:10|. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). {For the fearful} (\tois deilois\). Old word (from \deid\, to fear) for the cowardly, who recanted under persecution, in N.T. only here, strkjv@Matthew:8:26; strkjv@Mark:4:40|. {Unbelieving} (\apistois\). "Faithless," "untrustworthy," in contrast with Christ "\ho pistos\" (1:5|). Cf. strkjv@2:10,13; strkjv@3:14; strkjv@17:14|. Disloyalty is close kin to cowardice. {Abominable} (\ebdelugmenois\). Perfect passive participle of \bdeluss\, old verb, in N.T. only here and strkjv@Romans:2:22|, common in LXX, to pollute (Exodus:5:21|). Those who have become defiled by the impurities of emperor-worship (7:4f.; strkjv@21:27; strkjv@Romans:2:22; strkjv@Titus:1:16|). {Murderers} (\phoneusin\). As a matter of course and all too common always (Mark:7:21; strkjv@Romans:1:29; strkjv@Revelation:9:21|). {Fornicators} (\pornois\). Again all too common always, then and now (1Corinthians:5:10; strkjv@1Timothy:1:9f.|). These two crimes often go together. {Sorcerers} (\pharmakois\). Old word, in N.T. only here and strkjv@22:15|. Closely connected with idolatry and magic (9:21; strkjv@13:13f.|). {Idolaters} (\eidlolatrais\). See strkjv@1Corinthians:5:10f.; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:22:15|. With a powerful grip on men's lives then and now. {All liars} (\pasi tois pseudesin\). Repeated in strkjv@22:15| and stigmatized often (2:2; strkjv@3:9; strkjv@14:5; strkjv@21:8,27; strkjv@22:15|). Not a "light" sin.

rwp@Romans:9:20 @{Nay, but, O man, who art thou?} (\O anthrpe, men oun ge su tis ei?\). "O man, but surely thou who art thou?" Unusual and emphatic order of the words, prolepsis of \su\ (thou) before \tis\ (who) and \men oun ge\ (triple particle, \men\, indeed, \oun\, therefore, \ge\, at least) at the beginning of clause as in strkjv@Romans:10:18; strkjv@Phillipians:3:8| contrary to ancient idiom, but so in papyri. {That repliest} (\ho antapokrinomenos\). Present middle articular participle of double compound verb \antapokrinomai\, to answer to one's face (\anti-\) late and vivid combination, also in strkjv@Luke:14:6|, nowhere else in N.T., but in LXX. {The thing formed} (\to plasma\). Old word (Plato, Aristophanes) from \plass\, to mould, as with clay or wax, from which the aorist active participle used here (\ti plasanti\) comes. Paul quotes these words from strkjv@Isaiah:29:16| verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter's use of clay (Isaiah:44:8; strkjv@45:8-10; strkjv@Jeremiah:18:6|). \M\ expects a negative answer. {Why didst thou make me thus?} (\ti me epoisas houts?\). The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe "thus" (\houts\). The potter takes the clay as he finds it, but uses it as he wishes.

rwp@Romans:10:18 @{Did they not hear?} (\m ouk kousan?\). Rather, "Did they fail to hear?" (expecting the negative answer \m\, while \ouk\ blends with the verb). See on ¯1Corinthians:9:5| for this construction. {Yea, verily} (\menounge\). Triple particle (\men, oun, ge\) as in strkjv@9:20|. {Sound} (\phthoggos\). Vibration of a musical string. See on ¯1Corinthians:14:7|. Only two N.T. examples. {The world} (\ts oikoumens\). The inhabited earth as in strkjv@Luke:2:1|.

rwp@Romans:11:26 @{And so} (\kai houts\). By the complement of the Gentiles stirring up the complement of the Jews (verses 11f.|). {All Israel} (\ps Isral\). What does Paul mean? The immediate context (use of \ps\ in contrast with \apo merous, plrma\ here in contrast with \plrma\ in verse 12|) argues for the Jewish people "as a whole." But the spiritual Israel (both Jews and Gentiles) may be his idea in accord with strkjv@9:6| (Galatians:6:16|) as the climax of the argument. At any rate we should strive for and pray for the conversion of Jews as a whole. Paul here quotes from strkjv@Isaiah:59:20f.; strkjv@27:9|. {The Deliverer} (\ho ruomenos\). Present middle articular participle of \ruomai\, to rescue, to deliver. See on ¯1Thessalonians:1:10; strkjv@2Corinthians:1:10|. The Hebrew _Goel_, the Avenger, the Messiah, the Redeemer (Deuteronomy:25:5-10; strkjv@Job:19:25; strkjv@Ruth:3:12f.|). Paul interprets it of Jesus as Messiah.