NT-GOSPEL.filter - rwp Songs:they:

rwp@John:9:18 @{The Jews} (\hoi Ioudaioi\). Probably the incredulous and hostile section of the Pharisees in verse 16| (cf. strkjv@5:10|). {Did not believe} (\ouk episteusan\). The facts told by the man, "that he had been blind and had received his sight" (\hoti n tuphlos kai aneblepsen\), conflicted with their theological views of God and the Sabbath. Songs:they refused belief "until they called the parents" (\hes hotou ephnsan tous goneis\). Usual construction of \hes hotou\ ( = until which time, like \hes\ alone) with aorist active indicative of \phne\, old verb from \phn\ (voice, sound). They called out loud for his parents to throw light on this grave problem to cover up their own stupidity.

rwp@John:11:28 @{Called Mary} (\ephnsen Mariam\). First aorist active indicative of \phne\. Out of the house and away from the crowd. {Secretly} (\lathri\). Old adverb from \lathros\ (\lanthan\). To tell her the glad news. {The Master} (\ho didaskalos\). "The Teacher." Songs:they loved to call him as he was (13:13|). {Is here} (\parestin\). "Is present." {Calleth thee} (\phnei se\). This rouses Mary.

rwp@John:12:2 @{Songs:they made him a supper there} (\epoisan oun auti deipnon ekei\). Here again \oun\ is not inferential, but merely transitional. This supper is given by Mark (Mark:14:3-9|) and Matthew (Matthew:26:6-13|) just two days (Mark:14:1|) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9|) it immediately after the arrival of Jesus in Bethany (12:1|). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John "is here more probably accurate." It all turns on John's purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (1-11|), to the multitude in the triumphal entry (12-19|), to the world outside in the visit of the Greeks (20-36a|), and with two summary judgements (36b-50|). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke:7:36-50|). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. {And Martha served} (\kai h Martha dikonei\). Imperfect active of \diakone\, picturing Martha true to the account of her in strkjv@Luke:10:40| (\polln diakonian\, \diakonein\ as here). But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark:14:3|) and Matthew (Matthew:26:6|) who mention the name of the host. It is not Simon the Pharisee (Luke:7:36|), but Simon the leper (Mark:14:3; strkjv@Matthew:26:6|) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. {That sat at meat} (\tn anakeimenn\). "That lay back," reclined as they did, articular participle (ablative case after \ek\) of the common verb \anakeimai\. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John:12:9|). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.

rwp@Luke:5:26 @{Amazement} (\ekstasis\). Something out of its place, as the mind. Here the people were almost beside themselves as we say with the same idiom. See on ¯Mark:5:42|. Songs:they kept glorifying God (imperfect tense, \edoxazon\) and at the same time "were filled with fear" (\eplsthsan phobou\, aorist passive). {Strange things} (\paradoxa\). Our very word paradox, contrary to (\para\) received opinion (\doxa\). Plato, Xenophon, and Polybius use it. Here alone in the N.T.

rwp@Luke:11:15 @{Dumb} (\kphon\). See on ¯Matthew:9:32|. {By Beelzebub} (\en Beezeboul\). Blasphemous accusation here in Judea as in Galilee (Mark:3:22; strkjv@Matthew:12:24,27|). See on Matthew for discussion of the form of this name and the various items in the sin against the Holy Spirit involved in the charge. It was useless to deny the fact of the miracles. Songs:they were explained as wrought by Satan himself, a most absurd explanation.

rwp@Luke:11:48 @{Consent} (\suneudokeite\). Double compound (\sun, eu, doke\), to think well along with others, to give full approval. A late verb, several times in the N.T., in strkjv@Acts:8:1| of Saul's consenting to and agreeing to Stephen's death. It is a somewhat subtle, but just, argument made here. Outwardly the lawyers build tombs for the prophets whom their fathers (forefathers) killed as if they disapproved what their fathers did. But in reality they neglect and oppose what the prophets teach just as their fathers did. Songs:they are "witnesses" (\martures\) against themselves (Matthew:23:31|).

rwp@Luke:20:27 @{There is no resurrection} (\anastasin m einai\). Accusative and infinitive with negative \m\ in indirect assertion. The Sadducees rally after the complete discomfiture of the Pharisees and Herodians. They had a stock conundrum with which they had often gotten a laugh on the Pharisees. Songs:they volunteer to try it on Jesus. For discussion of details here see on ¯Matthew:22:23-33; strkjv@Mark:12:18-27|. Only a few striking items remain for Luke.

rwp@Luke:20:39 @{Certain of the scribes} (\tines tn grammaten\). Pharisees who greatly enjoyed this use by Jesus of a portion of the Pentateuch against the position of the Sadducees. Songs:they praise the reply of Jesus, hostile though they are to him.

rwp@Mark:8:12 @{He sighed deeply in his spirit} (\anastenaxas ti pneumati\). The only instance of this compound in the N.T. though in the LXX. The uncompounded form occurs in strkjv@Mark:7:34| and it is common enough. The preposition \ana-\ intensifies the meaning of the verb (perfective use). "The sigh seemed to come, as we say, from the bottom of his heart, the Lord's human spirit was stirred to its depths" (Swete). Jesus resented the settled prejudice of the Pharisees (and now Sadducees also) against him and his work. {There shall no sign be given unto this generation} (\ei dothsetai ti genei tauti smeion\). strkjv@Matthew:16:4| has simply \ou dothsetai\, plain negative with the future passive indicative. Mark has \ei\ instead of \ou\, which is technically a conditional clause with the conclusion unexpressed (Robertson, _Grammar_, p. 1024), really aposiopesis in imitation of the Hebrew use of \im\. This is the only instance in the N.T. except in quotations from the LXX (Hebrews:3:11; strkjv@4:3,5|). It is very common in the LXX. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. Songs:they put up this fantastic test to Jesus which he deeply resents. strkjv@Matthew:16:4| adds "but the sign of Jonah" mentioned already by Jesus on a previous occasion (Matthew:12:39-41|) at more length and to be mentioned again (Luke:11:32|). But the mention of the sign of Jonah was "an absolute refusal of signs in their sense" (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5).

rwp@Matthew:2:5 @{And they said unto him} (\hoi de eipan auti\). Whether the ecclesiastics had to search their scriptures or not, they give the answer that is in accord with the common Jewish opinion that the Messiah was to come from Bethlehem and of the seed of David (John:7:42|). Songs:they quote strkjv@Micah:5:2|, "a free paraphrase" Alford calls it, for it is not precisely like the Hebrew text or like the Septuagint. It may have come from a collection of _testimonia_ with which J. Rendel Harris has made the world familiar. He had consulted the experts and now he has their answer. Bethlehem of Judah is the place. The use of the perfect passive indicative (\gegraptai\) is the common form in quoting scripture. It stands written. {Shall be shepherd} (\poimanei\). The Authorized Version had "shall rule," but "shepherd" is correct. "Homer calls kings 'the shepherds of the people'" (Vincent). In strkjv@Hebrews:13:20| Jesus is called "the great shepherd of the sheep." Jesus calls himself "the good shepherd" (John:10:11|). Peter calls Christ "the chief shepherd" (1Peter:2:25|). "The Lamb which is in the midst of the throne shall be their shepherd" (Revelation:7:17|). Jesus told Peter to "shepherd" the lambs (John:21:16|). Our word pastor means shepherd.

rwp@Matthew:4:21 @{Mending their nets} (\katartizontas ta diktua autn\). These two brothers, James and John, were getting their nets ready for use. The verb (\katartiz\) means to adjust, to articulate, to mend if needed (Luke:6:40; strkjv@Romans:9:22; strkjv@Galatians:6:1|). Songs:they promptly left their boat and father and followed Jesus. They had also already become disciples of Jesus. Now there are four who follow him steadily.

rwp@Matthew:13:10 @{Why speakest thou unto them in parables?} (\dia ti en parabolais laleis autois\). Already the disciples are puzzled over the meaning of this parable and the reason for giving them to the people. Songs:they "came up" closer to Jesus and asked him. Jesus was used to questions and surpassed all teachers in his replies.

rwp@Matthew:17:10 @{Elijah must first come} (\Eleian dei elthein prton\). Songs:this piece of theology concerned them more than anything else. They had just seen Elijah, but Jesus the Messiah had come before Elijah. The scribes used strkjv@Malachi:4:5|. Jesus had also spoken again of his death (resurrection). Songs:they are puzzled.

rwp@Matthew:17:23 @{And they were exceeding sorry} (\kai elupthsan sphodra\). Songs:they at last understood that he was talking about his death and resurrection.

rwp@Matthew:26:55 @{As against a robber} (\hs epi listn\). As a robber, not as a thief, but a robber hiding from justice. He will be crucified between two robbers and on the very cross planned for their leader, Barabbas. They have come with no warrant for any crime, but with an armed force to seize Jesus as if a highway robber. Jesus reminds them that he used to sit (imperfect, \ekathezomn\) in the temple and teach. But he sees God's purpose in it all for the prophets had foretold his "cup." The desertion of Jesus by the disciples followed this rebuke of the effort of Peter. Jesus had surrendered. Songs:they fled.

rwp@Matthew:27:6 @{Into the treasury} (\eis ton korbann\). Josephus (_War_ II. 9,4) uses this very word for the sacred treasury. _Korban_ is Aramaic for _gift_ (\dron\) as is plain in strkjv@Mark:7:11|. The price of blood (blood-money) was pollution to the treasury (Deuteronomy:23:18f.|). Songs:they took the money out and used it for a secular purpose. The rabbis knew how to split hairs about _Korban_ (Mark:7:1-23; strkjv@Matthew:15:1-20|), but they balk at this blood-money.

rwp@Matthew:27:23 @{Why, what evil hath he done?} (\ti gar kakon epoisen\;). This was a feeble protest by a flickering conscience. Pilate descended to that level of arguing with the mob now inflamed with passion for the blood of Jesus, a veritable lynching fiasco. But this exhibition of weakness made the mob fear refusal by Pilate to proceed. Songs:they "kept crying exceedingly" (\perisss ekrazon\, imperfect tense of repeated action and vehemently) their demand for the crucifixion of Jesus. It was like a gladiatorial show with all thumbs turned down.