NT-EPISTLES.filter - rwp prophesy:

rwp@1Corinthians:11:5 @{With her head unveiled} (\akatakalupti ti kephali\). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), "with the head unveiled." Probably some of the women had violated this custom. "Amongst Greeks only the \hetairai\, so numerous in Corinth, went about unveiled; slave-women wore the shaven head--also a punishment of the adulteress" (Findlay). Cf. strkjv@Numbers:5:18|. {One and the same thing as if she were shaven} (\hen kai to auto ti exurmeni\). Literally, "One and the same thing with the one shaven" (associative instrumental case again, Robertson, _Grammar_, p. 530). Perfect passive articular participle of the verb \xura\, later form for the old \xure\. It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the act, but the breach of custom which would bring reproach. A woman convicted of adultery had her hair shorn (Isaiah:7:20|). The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years. Paul does not tell Corinthian Christian women to put themselves on a level with courtesans.

rwp@1Corinthians:14:1 @{Follow after love} (\dikete tn agapn\). As if a veritable chase. Paul comes back to the idea in strkjv@12:31| (same use of \zloute\) and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of strkjv@13:13|. {But rather that ye may prophesy} (\mallon de hina prophteute\). Distinct aim in view as in verse 5|. Old verb from \prophts\, common in N.T. Present subjunctive, "that ye may keep on prophesying."

rwp@1Thessalonians:5:20 @{Despise not prophesyings} (\prophteias m exoutheneite\). Same construction, stop counting as nothing (\exouthene\, \outhen=ouden\), late form in LXX. Plutarch has \exoudeniz\. Plural form \prophteias\ (accusative). Word means {forth-telling} (\pro-phmi\) rather than {fore-telling} and is the chief of the spiritual gifts (1Corinthians:14|) and evidently depreciated in Thessalonica as in Corinth later.

rwp@Mark:14:65 @{Cover his face} (\perikaluptein autou to prospon\). Put a veil around his face. Not in Matthew, but in strkjv@Luke:22:64| where Revised Version translates \perikalupsantes\ by "blind-folded." All three Gospels give the jeering demand of the Sanhedrin: "Prophesy" (\prophteuson\), meaning, as Matthew and Luke add, thereby telling who struck him while he was blindfolded. Mark adds "the officers" (same as in verse 54|) of the Sanhedrin, Roman lictors or sergeants-at-arms who had arrested Jesus in Gethsemane and who still held Jesus (\hoi sunechontes auton\, strkjv@Luke:22:63|). strkjv@Matthew:26:67| alludes to their treatment of Jesus without clearly indicating who they were. {With blows of their hands} (\rapismasin\). The verb \rapiz\ in strkjv@Matthew:26:67| originally meant to smite with a rod. In late writers it comes to mean to slap the face with the palm of the hands. The same thing is true of the substantive \rapisma\ used here. A papyrus of the sixth century A.D. uses it in the sense of a scar on the face as the result of a blow. It is in the instrumental case here. "They caught him with blows," Swete suggests for the unusual \elabon\ in this sense. "With rods" is, of course, possible as the lictors carried rods. At any rate it was a gross indignity.

rwp@Matthew:7:22 @{Did we not prophesy in thy name?} (\ou ti si onomati eprophteusamen;\). The use of \ou\ in the question expects the affirmative answer. They claim to have prophesied (preached) in Christ's name and to have done many miracles. But Jesus will tear off the sheepskin and lay bare the ravening wolf. "I never knew you" (\oudepote egnn hms\). "I was never acquainted with you" (experimental knowledge). Success, as the world counts it, is not a criterion of one's knowledge of Christ and relation to him. "I will profess unto them" (\homologs autois\), the very word used of profession of Christ before men (Matthew:10:32|). This word Jesus will use for public and open announcement of their doom.

rwp@Romans:12:6 @{Differing} (\diaphora\). Old adjective from \diapher\, to differ, to vary. Songs:Hebrews:9:10|. {According to the proportion of our faith} (\kata tn analogian ts pistes\). The same use of \pistis\ (faith) as in verse 3| "the measure of faith." Old word. \analogia\ (our word "analogy") from \analogos\ (analogous, conformable, proportional). Here alone in N.T. The verb \prophteumen\ (present active volitive subjunctive, let us prophesy) must be supplied with which \echontes\ agrees. The context calls for the subjective meaning of "faith" rather than the objective and outward standard though \pistis\ does occur in that sense (Galatians:1:23; strkjv@3:23|).