NT-GOSPEL.filter - rwp Egyptian:

rwp@1Corinthians:9:9 @{Thou shalt not muzzle the ox when he treadeth out the corn} (\ou phimseis boun alonta\). Quotation from strkjv@Deuteronomy:25:4|. Prohibition by \ou\ and the volitive future indicative. \Phimo\, to muzzle (from \phimos\, a muzzle for dogs and oxen), appears first in Aristophanes (_Clouds_, 592) and not again till LXX and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in strkjv@Matthew:22:12,34|. \Alonta\ is present active participle of the old verb \aloa\, occurs in the N.T. only here (and verse 10|) and strkjv@1Timothy:5:18| where it is also quoted. It is probably derived from \halos\ or \halon\, a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:

rwp@Acts:7:26 @{The day following} (\ti epiousi hmeri\). Locative case, "on the following day" (from \epeimi\, to come upon, to approach, present active participle \epin -ousa, -on\). Common phrase in old Greek both with \hmera\ (day) as here and without as strkjv@16:11|. Only in Acts in the N.T. {Appeared} (\phth\). First aorist passive indicative of \hora\ not with idea that only a vision but rather that it was sudden or unexpected. {As they strove} (\machomenois\). Present middle participle of \machomai\, actually fighting. {Would have set them at one again} (\sunllassen autous eis eirnen\). Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in strkjv@Matthew:3:14| of \sunallass\, only here in the N.T. though common in the old Greek. Vulgate has _reconciliabat_. The usual word in the N.T. for reconcile is \katallass\. {Do ye wrong one to another} (\adikeite alllous\). The same word used in verse 24| of the wrong done one of the Hebrews by the Egyptian, but here both are "brethren."

rwp@Acts:7:43 @{The tabernacle of Moloch} (\tn sknn tou Moloch\). Or tent of Moloch which they took up after each halt instead of the tabernacle of Jehovah. Moloch was the god of the Amorites to whom children were offered as live sacrifices, an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath. {The star of the god Rephan} (\to astron tou theou Rompha\). Spelled also Romphan and Remphan. Supposed to be Coptic for the star Saturn to which the Egyptians, Arabs, and Phoenicians gave worship. But some scholars take the Hebrew _Kiyyoon_ to mean statues and not a proper name at all, "statues of your gods" carried in procession, making "figures" (\tupous\) with both "tabernacle" and "star" which they carried in procession. {I will carry} (\metoiki\). Attic future of \metoikis\ from \metoikiz\. {Beyond Babylon} (\epekeina Babulnos\). The Hebrew and the LXX have "beyond Damascus." An adverbial preposition (\ep' ekeina\ with \mer\ understood) used in the old Greek and the LXX with the ablative case and meaning "beyond." Here only in the N.T. in quotation from strkjv@Amos:5:27|.

rwp@Acts:17:6 @{When they found them not} (\m heurontes\). Usual negative \m\ with the participle in the _Koin_, second aorist (effective) active participle, complete failure with all the noise and "bums." {They dragged} (\esuron\). Imperfect active, vivid picture, they were dragging (literally). See already strkjv@8:3; strkjv@16:19|. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. {Before the rulers of the city} (\epi tous politarchas\). This word does not occur in Greek literature and used to be cited as an example of Luke's blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb \politarche\ occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or "rulers of the city." {Crying} (\bontes\). Yelling as if the house was on fire like the mob in Jerusalem (21:28|). {These that have turned the world upside down} (\hoi tn oikoumenn anastatsantes\). The use of \oikoumenn\ (supply \gen\ or \chran\, the inhabited earth, present passive participle of \oike\) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in strkjv@Luke:2:1|. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (verse 5|) was created by the rabbis and the hired loafers. The verb \anastato\ (here first aorist active participle) does not occur in the ancient writers, but is in LXX and in strkjv@Acts:17:6; strkjv@21:38; strkjv@Galatians:5:12|. It occurs also in Harpocration (A.D. 4th cent.) and about 100 B.C. \exanastato\ is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 A.D. (Oxyrhynchus Pap. no. 119, 10) "the bad boy" uses it = "he upsets me" or " he drives me out of my senses" (\anastatoi me\). See Deissmann, _Light from the Ancient East_, pp. 84f. It is not a "Biblical word" at all, but belongs to the current _Koin_. It is a vigorous and graphic term.

rwp@Hebrews:11:25 @{Choosing rather} (\mallon helomenos\). "Rather having chosen" (second aorist middle of \haire\, to take for oneself a position). {To be entreated with} (\sunkakoucheisthai\). Present passive infinitive of the double compound \sunkakouche\ (from \sun, kakos, ech\), to treat ill with (associative instrumental case), only known example save one in the papyri (second century A.D.), though \kakouche\ in strkjv@Hebrews:11:37; strkjv@13:3|. {To enjoy the pleasures of sin for a season} (\proskairon echein hamartias apolausin\). Literally, "to have temporary pleasure of sin." \Apolausis\ is old word from \apolau\, to enjoy, in N.T. only here and strkjv@1Timothy:6:17|. \Proskairos\ (from \pros, kairos\) is a common _Koin_ word as the antithesis to \ainios\ (eternal) as in strkjv@Matthew:13:21; strkjv@Mark:4:17; strkjv@2Corinthians:4:18| (only N.T. examples). To have been disloyal to God's people would have brought enjoyment to Moses in the Egyptian Court for a short while only.

rwp@Hebrews:11:27 @{Not fearing} (\m phobtheis\). Negative \m\ with first aorist passive participle of \phobe\ here used transitively with the accusative as in strkjv@Matthew:10:26|. Moses did flee from Egypt after slaying the Egyptian (Exodus:2:15|), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. \Thumon\ (wrath) is common in the N.T. (Luke:4:28|), though here only in Hebrews. {He endured} (\ekartersen\). First aorist (constative) active indicative of \kartere\, old word from \karteros\, strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. {As seeing him who is invisible} (\ton aoraton hs horn\). This is the secret of his choice and of his loyalty to God and to God's people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2Corinthians:4:16-18|).

rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban\. {The branches of the palm-trees} (\ta baia tn phoinikn\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in strkjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. strkjv@13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. strkjv@13:51 (cf. II Macc. strkjv@10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, strkjv@Mark:11:9; strkjv@Matthew:21:9; strkjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantsin auti\). Literally, {for a meeting} (\hupantsis\, late word from the verb \hupanta\, strkjv@Matthew:8:28; strkjv@John:11:20,30; strkjv@12:18|, in the papyri, but only here in the N.T.) with him" (\auti\, associative instrumental case after \hupantsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz\, old and rare verb (from \kraug\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\Hsannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \Sson d\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge\. Quotation from strkjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Isral\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).

rwp@Luke:12:42 @{Who then} (\tis ara\). Jesus introduces this parable of the wise steward (42-48|) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus. {The faithful and wise steward} (\ho pistos oikonomos ho phronimos\). The faithful steward, the wise one. A steward is house manager (\oikos, nem\, to manage). Each man is a steward in his own responsibilities. {Household} (\therapeias\). Literally, service from \therapeu\. medical service as in strkjv@Luke:9:11|, by metonymy household (a body of those domestics who serve). {Their portion of food} (\to sitometrion\). Late word from \sitometre\ (Genesis:47:12|) for the Attic \ton siton metre\, to measure the food, the rations. Here only in the N.T. or anywhere else till Deissmann (_Bible Studies_, p. 158) found it in an Egyptian papyrus and then an inscription in Lycia (_Light from the Ancient East_, p. 104).

rwp@Luke:16:19 @{He was clothed} (\enedidusketo\). Imperfect middle of \endidusk\, a late intensive form of \endu\. He clothed himself in or with. It was his habit. {Purple} (\porphuran\). This purple dye was obtained from the purple fish, a species of mussel or \murex\ (1Macc. strkjv@4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also strkjv@Mark:15:17,20; strkjv@Revelation:18:12|. {Fine linen} (\busson\). {Byssus} or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. "Some of the Egyptian linen was so fine that it was called _woven air_" (Vincent). Here only in the N.T. for the adjective \bussinos\ occurs in strkjv@Revelation:18:12; strkjv@19:8,14|. {Faring sumptuously} (\euphrainomenos lamprs\). {Making merry brilliantly}. The verb \euphrainomai\ we have already had in strkjv@12:19; strkjv@15:23,25,32|. \Lamprs\ is an old adverb from \lampros\, brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (verse 14|) who were lovers of money. It shows the wrong use of money and opportunity.

rwp@Matthew:17:24 @{They that received the half-shekel} (\hoi ta didrachma lambanontes\). This temple tax amounted to an Attic drachma or the Jewish half-shekel, about one-third of a dollar. Every Jewish man twenty years of age and over was expected to pay it for the maintenance of the temple. But it was not a compulsory tax like that collected by the publicans for the government. "The tax was like a voluntary church-rate; no one could be compelled to pay" (Plummer). The same Greek word occurs in two Egyptian papyri of the first century A.D. for the receipt for the tax for the temple of Suchus (Milligan and Moulton's _Vocabulary_). This tax for the Jerusalem temple was due in the month Adar (our March) and it was now nearly six months overdue. But Jesus and the Twelve had been out of Galilee most of this time. Hence the question of the tax-collectors. The payment had to be made in the Jewish coin, half-shekel. Hence the money-changers did a thriving business in charging a small premium for the Jewish coin, amounting to some forty-five thousand dollars a year, it is estimated. It is significant that they approached Peter rather than Jesus, perhaps not wishing to embarrass "Your Teacher," "a roundabout hint that the tax was overdue" (Bruce). Evidently Jesus had been in the habit of paying it (Peter's).

rwp@Revelation:8:10 @{Burning as a torch} (\kaiomenos hs lampas\). See strkjv@4:5; strkjv@Matthew:2:2|, perhaps a meteor, striking at the fresh-water supply (rivers \potamn\, springs \pgas\) as in the first Egyptian plague also.

rwp@Revelation:8:12 @{Was smitten} (\eplg\). Second aorist passive indicative of \plss\, old verb (like \plg\ plague), here only in N.T. {That should be darkened} (\hina skotisthi\). Purpose clause with \hina\ and the first aorist passive subjunctive of \skotiz\, from \skotos\ (darkness) as in strkjv@Matthew:24:29|, but \skoto\ in strkjv@Revelation:9:2|. {And the day should not shine} (\kai h hmera m phani\). Negative purpose clause with \hina m\ and the first aorist active subjunctive of \phain\, to shed light upon, as in strkjv@18:23|, not the second aorist passive subjunctive \phani\ with different accent. The eclipse here is only partial and is kin to the ninth Egyptian plague (Exodus:10:21|).

rwp@Revelation:9:3 @{Locusts} (\akrides\). Also verse 7| and already in strkjv@Matthew:3:4; strkjv@Mark:1:6| (diet of the Baptist). The Israelites were permitted to eat them, but when the swarms came like the eighth Egyptian plague (Exodus:10:13ff.|) they devoured every green thing. The smoke was worse than the fallen star and the locusts that came out of the smoke were worse still, "a swarm of hellish locusts" (Swete). {The scorpions} (\hoi skorpioi\). Old name for a little animal somewhat like a lobster that lurks in stone walls in warm regions, with a venomous sting in its tail, in N.T. in strkjv@Luke:10:19; strkjv@11:12; strkjv@Revelation:9:3,5,10|. The scorpion ranks with the snake as hostile to man.

rwp@Revelation:12:3 @{Another sign} (\allo smeion\). "A second tableau following close upon the first and inseparable from it" (Swete). {And behold} (\kai idou\). As often (4:1; strkjv@6:2,5,8|, etc.). {A great red dragon} (\drakn megas purros\). Homer uses this old word (probably from \derkomai\, to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah:51:9f.; strkjv@Job:26:12f.|), Behemoth (Job:40:15-24|), Leviathan (Isaiah:27:1|), the Serpent (Amos:9:2ff.|). In strkjv@Psalms:74:13| we read of "the heads of the dragons." On \purros\ (red) see strkjv@6:4|. Here (12:9|) and in strkjv@20:2| the great dragon is identified with Satan. See strkjv@Daniel:7| for many of the items here, like the ten horns (Daniel:7:7|) and hurling the stars (Daniel:8:10|). The word occurs in the Apocalypse alone in the N.T. {Seven diadems} (\hepta diadmata\). Old word from \diade\ (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with \stephanos\ (chaplet or wreath like the Latin _corona_ as in strkjv@2:10|), in N.T. only here, strkjv@13:1; strkjv@19:12|. If Christ as Conqueror has "many diadems," it is not strange that Satan should wear seven (ten in strkjv@13:1|).

rwp@Revelation:16:2 @{Went and poured out} (\aplthen kai execheen\). Second aorist active indicative of \aperchomai\ (redundant use like \hupagete\ with \ekcheete\, "go and pour out," in verse 1|) and of \ekche\. Each angel "went off" to perform his task. For \execheen\ see it repeated in verses 3,4,8,10,12,17|. {Into the earth} (\eis tn gn\). This same use of \eis\ after \execheen\ in verses 3,4|. {It became} (\egeneto\). "There came" (second aorist middle indicative of \ginomai\). {A noisome and grievous sore} (\helkos kakon kai ponron\). "Bad and malignant sore." \Helkos\ is old word for a suppurated wound (Latin _ulcus_), here, verse 11; strkjv@Luke:16:21|. See the sixth Egyptian plague (Exodus:9:10; strkjv@Deuteronomy:28:27,35|) and strkjv@Job:2:7|. The magicians were attacked in Egypt and the worshippers of Caesar here (13:17; strkjv@14:9,11; strkjv@19:20|).

rwp@Revelation:16:3 @{Into the sea} (\eis tn thalassan\). Like the first Egyptian plague (Exodus:7:12-41|) though only the Nile affected then. {Blood as of a dead man} (\haima hs nekrou\). At the trumpet (8:11|) the water becomes wormwood. Here \hs nekrou\ is added to strkjv@Exodus:7:19|, "the picture of a murdered man weltering in his blood" (Swete). "Coagulated blood, fatal to animal life" (Moffatt). {Every living soul} (\psa psuch zs\). "Every soul of life" (Hebraism, strkjv@Genesis:1:21|, marked by life). {Even the things that were in the sea} (\ta en ti thalassi\). "The things in the sea," in apposition with \psuch\. Complete destruction, not partial as in strkjv@8:9|.

rwp@Revelation:16:10 @{Upon the throne of the beast} (\epi ton thronon tou thriou\). That is Rome (13:2|). The dragon gave the beast his throne (2:13|). {Was darkened} (\egeneto eskotmen\). Periphrastic past perfect passive with \ginomai\ and \skoto\ (9:2|). Like the darkness of the Egyptian plague (Exodus:10:22|) and worse, for the effects of the previous plagues continue. {They gnawed their tongues} (\emasnto tas glssas autn\). Imperfect middle of \masaomai\, old verb (to chew), from \ma\ (to knead), only here in N.T. {For pain} (\ek tou ponou\). "Out of distress" (cf. \ek\ in strkjv@8:13|), rare sense of old word (from \penomai\ to work for one's living), in N.T. only here, strkjv@21:4; strkjv@Colossians:4:13|. See strkjv@Matthew:8:12|.

rwp@Revelation:18:13 @{Cinnamon} (\kinnammon\). Old word transliterated into English, here only in N.T. Of Phoenician origin (Herodotus) as to name and possibly from South China. {Spice} (\ammon\). A fragrant plant of India, \amomum\, for perfume. {Incense} (\thumiamata\). See strkjv@5:8; strkjv@8:3|. {Ointment} (\muron\). See strkjv@Matthew:26:7|. {Frankincense} (\libanon\). See strkjv@8:3|. {Fine flour} (\semidalin\). Old word for finest wheaten flour, here only in N.T. {Of horses} (\hippn\). Here then is a return to the construction of the genitive after \gomon\ in verse 12|, though not used here, an anomalous genitive construction (Charles). {Of chariots} (\redn\). A Gallic word for a vehicle with four wheels, here only in N.T. {Of slaves} (\somatn\). "Of bodies," treated as animals or implements, like the horses and the chariots (cf. _rickshaw_ men in China). This use of \sma\ for slave occurs in strkjv@Genesis:34:29|; Tob strkjv@10:11 (\smata kai ktn\, slaves and cattle); II Macc. strkjv@8:11. {Souls of men} (\psuchas anthrpn\). Deissmann (_Bible Studies_, p. 160) finds this use of \sma\ for slave in the Egyptian Delta. Return to the accusative \psuchas\. From strkjv@Numbers:31:35; strkjv@1Chronicles:5:21; strkjv@Ezekiel:27:13|. This addition is an explanation of the use of \smata\ for slaves, "human live stock" (Swete), but slaves all the same. Perhaps \kai\ here should be rendered "even," not "and": "bodies even souls of men." The slave merchant was called \smatemporos\ (body merchant).

rwp@Romans:3:13 @{Throat} (\larugx\). Old word, larynx. {Open sepulchre} (\taphos aneigmenos\). Perfect passive participle of \anoig\, "an opened grave." Their mouth (words) like the odour of a newly opened grave. "Some portions of Greek and Roman literature stink like a newly opened grave" (Shedd). {They have used deceit} (\edoliousan\). Imperfect (not perfect or aorist as the English implies) active of \dolio\, only in LXX and here in the N.T. from the common adjective \dolios\, deceitful (2Corinthians:11:13|). The regular form would be \edolioun\. The \-osan\ ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the LXX, but it is common in the Boeotian and Aeolic dialects and occurs in \eichosan\ in the N.T. (John:15:22,24|). "They smoothed their tongues" in the Hebrew. {Poison} (\ios\). Old word both for rust (James:5:3|) and poison (James:3:8|). {Of asps} (\aspidn\). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in LXX. Only here in the N.T. The poison of the asp lies in a bag under the lips (\cheil\), often in LXX, only here in N.T. Genitive case after \gemei\ (is full).