NT-GOSPEL.filter - rwp afraid:

rwp@1Peter:3:15 @{Sanctify} (\hagiasate\). First aorist active imperative of \hagiaz\. This instead of being afraid. {Christ as Lord} (\kurion ton Christon\). \Ton Christon\, direct object with article and \kurion\ predicate accusative (without article). This is the correct text, not \ton theon\ of the Textus Receptus. An adaptation to Christ of strkjv@Isaiah:8:13|. {Being ready always} (\hetoimoi aei\). No participle in the Greek, old adjective (Titus:3:1|). {To give answer} (\pros apologian\). "For an apology," the old sense of \apologia\, an answer back, a defence (not excuse), as in strkjv@Acts:22:1|, from \apologeomai\ to defend (not to apologize). {A reason concerning the hope that is in you} (\logon peri ts en humin elpidos\). Original sense of \logon\ (accusative of the thing with \aitounti\ with \hums\, accusative of the person) "concerning the in you hope." Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs. {Yet with meekness and fear} (\alla meta prauttos kai phobou\). Of God (2:18; strkjv@3:2,4|), not of man.

rwp@3John:1:10 @{If I come} (\ean elth\). Condition of third class with \ean\ and second aorist active subjunctive of \erchomai\. He hopes to come (verse 14|), as he had said in strkjv@2John:1:12| (one argument for identifying II John with the letter in strkjv@3John:1:9|). {I will bring to remembrance} (\hupomns\). Future active indicative of \hupomimnsk\, old compound (John:14:26; strkjv@2Peter:1:12|). The aged apostle is not afraid of Diotrephes and here defies him. {Which he doeth} (\ha poiei\). Present active indicative, "which he keeps on doing." {Prating against us} (\phluarn hms\). Present active participle of old verb (from \phluaros\, babbling strkjv@1Timothy:5:13|), to accuse idly and so falsely, here only in N.T. with accusative \hms\ (us). {With wicked words} (\logois ponrois\). Instrumental case. Not simply foolish chatter, but malevolent words. {Not content} (\m arkoumenos\). Present passive participle of \arke\ with usual negative \m\. For this verb in this sense see strkjv@1Timothy:6:8; strkjv@Hebrews:13:5|, only there \epi\ is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul's threats of exposure (1Corinthians:4:21; strkjv@2Corinthians:10:11; strkjv@13:1-3|). And John is the apostle of love all the same. {He himself} (\autos\). That was bad enough. {Them that would} (\tous boulomenous\). "Those willing or wishing or receive the brethren" from John. {He forbiddeth} (\kluei\). "He hinders." Present active indicative of \klu\ and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in strkjv@Matthew:3:14| (this same verb) and strkjv@John:10:32|. {Casteth them out of the church} (\ek ts ekklsias ekballei\). Here again \ekballei\ can be understood in various ways, like \kluei\. This verb occurs in strkjv@John:2:15| for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John:9:34f.|). If this ancient "church-boss" did not succeed in expelling John's adherents from the church, he certainly tried to do it.

rwp@Acts:9:26 @{He assayed} (\epeirazen\). Imperfect active of conative action. {To join himself} (\kollasthai\). Present middle (direct) infinitive of conative action again. Same word \kolla\ in strkjv@Luke:15:15; strkjv@Acts:10:28|. See on ¯Matthew:19:5| for discussion. {Were all afraid of him} (\pantes ephobounto auton\). They were fearing him. Imperfect middle picturing the state of mind of the disciples who had vivid recollections of his conduct when last here. What memories Saul had on this return journey to Jerusalem after three years. He had left a conquering hero of Pharisaism. He returns distrusted by the disciples and regarded by the Pharisees as a renegade and a turncoat. He made no effort to get in touch with the Sanhedrin who had sent him to Damascus. He had escaped the plots of the Jews in Damascus only to find himself the object of suspicion by the disciples in Jerusalem who had no proof of his sincerity in his alleged conversion. {Not believing} (\m pisteuontes\). They had probably heard of his conversion, but they frankly disbelieved the reports and regarded him as a hypocrite or a spy in a new role to ruin them. {Was} (\estin\). The present tense is here retained in indirect discourse according to the common Greek idiom.

rwp@Acts:22:9 @{But they heard not the voice} (\tn de phnn ouk kousan\). The accusative here may be used rather than the genitive as in verse 7| to indicate that those with Paul did not understand what they heard (9:7|) just as they beheld the light (22:9|), but did not see Jesus (9:7|). The difference in cases allows this distinction, though it is not always observed as just noticed about strkjv@22:14; strkjv@26:14|. The verb \akou\ is used in the sense of understand (Mark:4:33; strkjv@1Corinthians:14:2|). It is one of the evidences of the genuineness of this report of Paul's speech that Luke did not try to smooth out apparent discrepancies in details between the words of Paul and his own record already in ch. 9. The Textus Receptus adds in this verse: "And they became afraid" (\kai emphoboi egenonto\). Clearly not genuine.

rwp@Ephesians:6:9 @{And forbear threatening} (\anientes tn apeiln\). Present active participle of \animi\, old verb, to loosen up, to relax. "Letting up on threatening." \Apeil\ is old word for threat, in N.T. only here and strkjv@Acts:4:29; strkjv@9:1|. {Both their Master and yours} (\kai autn kai humn ho kurios\). He says to "the lords" (\hoi kurioi\) of the slaves. Paul is not afraid of capital nor of labour. {With him} (\par' auti\). "By the side of him (God)."

rwp@Galatians:2:14 @{But when I saw} (\All' hote eidon\). Paul did see and saw it in time to speak. {That they walked not uprightly} (\hoti orthopodousin\). Present active indicative retained in indirect discourse, "they are not walking straight." \Orthopode\ (\orthos\, straight, \pous\, foot). Found only here and in later ecclesiastical writers, though \orthopodes bainontes\ does occur. {According to the truth of the gospel} (\pros tn altheian tou euaggeliou\). Just as in strkjv@2:5|. Paul brought them to face (\pros\) that. {I said unto Cephas before them all} (\eipon ti Kphi emprosthen pantn\). {Being a Jew} (\Ioudaios huparchn\, though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. {As do the Gentiles} (\ethniks\). Late adverb, here only in N.T. Like Gentiles. {As do the Jews} (\Ioudaiks\). Only here in N.T., but in Josephus. {To live as do the Jews} (\Ioudazein\). Late verb, only here in the N.T. From \Ioudaios\, Jew. Really Paul charges Peter with trying to compel (conative present, \anagkazeis\) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in strkjv@2Peter:3:15|. Paul and Barnabas remained friends (Acts:15:39f.; strkjv@1Corinthians:9:6|), though they soon separated over John Mark.

rwp@Galatians:4:11 @{I am afraid of you} (\phoboumai humas\). He shudders to think of it. {Lest by any means I have bestowed labour upon you in vain} (\m ps eiki kekopiaka eis humas\). Usual construction after a verb of fearing about what has actually happened (\m ps\ and the perfect active indicative of \kopia\, to toil wearily). A fear about the future would be expressed by the subjunctive. Paul fears that the worst has happened.

rwp@Galatians:4:12 @{Be as I am} (\ginesthe hs eg\). Present middle imperative, "Keep on becoming as I am." He will not give them over, afraid though he is.

rwp@John:6:19 @{When therefore they had rowed} (\ellakotes oun\). Perfect active participle of \elaun\, old verb to march (Xenophon), to drive (James:3:4|), to row (Mark:6:48|). {Furlongs} (\stadious\). Stadia, accusative of extent of space, a little over halfway across, "in the midst of the sea" (Mark:6:47|). It was about forty stadia (six miles) across. {They behold} (\therousin\). Graphic dramatic present active indicative of \there\, vividly preserving the emotions of the disciples. {Walking} (\peripatounta\). Present active participle in the accusative case agreeing with \Isoun\. {Drawing nigh unto the boat} (\eggus tou ploiou ginomenon\). Present middle participle of \ginomai\ describing the process. "Coming near the boat." They behold Jesus slipping closer and closer to them on the water. {They were afraid} (\ephobthsan\). Ingressive aorist passive indicative of \phobeomai\, "they became afraid." Sudden change to the regular historical sequence.

rwp@John:6:20 @{Be not afraid} (\m phobeisthe\). Prohibition with \m\ and present middle imperative of \phobeomai\. Songs:in strkjv@Mark:6:50| (Matthew:14:27|). John does not tell that the disciples thought Jesus was an apparition (Mark:6:49; strkjv@Matthew:14:26|), nor does he give the account of Peter walking on the water (Matthew:14:28-31|).

rwp@John:13:37 @{"Why can I not follow thee even now?"} (\dia ti ou dunamai soi akolouthein arti;\). The use of \arti\ (right now, this minute) instead of \nun\ (at this time, verse 36|) illustrates the impatience of Peter. {I will lay down my life for thee} (\ten psuchn mou huper sou ths\). Future active indicative of \tithmi\. Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (11:16|), he is not afraid of danger. He had heard Christ's words about the good shepherd (10:11|) and knew that such loyalty was the mark of a good disciple.

rwp@John:19:8 @{He was the more afraid} (\mallon ephobth\). First aorist passive indicative of \phobeomai\. He was already afraid because of his wife's message (Matthew:27:19|). The claim of Jesus to deity excited Pilate's superstitious fears.

rwp@John:19:12 @{Sought} (\eztei\). Imperfect active, "kept on seeking," "made renewed efforts to release him." He was afraid to act boldly against the will of the Jews. {If thou release this man} (\ean touton apolusis\). Condition of third class, a direct threat to Pilate. He knew all the time that the Sanhedrin might tell Caesar on him. {Thou art not Caesar's friend} (\ouk ei philos tou kaisaros\). Later to Vespasian this was an official title, here simply a daring threat to Pilate. {Speaketh against Caesar} (\antilegei ti kaisari\). Caesar brooks no rival. Jesus had allowed himself to be acclaimed king of Israel in the Triumphal Entry (John:12:13; strkjv@Mark:11:10; strkjv@Luke:19:38|). The Sanhedrin have caught Pilate in their toils.

rwp@Luke:2:9 @{Stood by them} (\epest autois\). Ingressive aorist active indicative. Stepped by their side. The same word in strkjv@Acts:12:7| of the angel there. Paul uses it in the sense of standing by in strkjv@Acts:22:20|. It is a common old Greek word, \ephistmi\. {Were sore afraid} (\ephobthsan phobon megan\). First aorist passive indicative with cognate accusative (the passive sense gone), they feared a great fear.

rwp@Luke:9:33 @{As they were departing from him} (\en ti diachrizesthai autous ap' autou\). Peculiar to Luke and another instance of Luke's common idiom of \en\ with the articular infinitive in a temporal clause. This common verb occurs here only in the N.T. The present middle voice means to separate oneself fully (direct middle). This departing of Moses and Elijah apparently accompanied Peter's remark as given in all three Gospels. See for details on Mark and Matthew. {Master} (\Epistata\) here, {Rabbi} (Mark:9:5|), {Lord} (\Kurie\, strkjv@Matthew:17:4|). {Let us make} (\poismen\, first aorist active subjunctive) as in strkjv@Mark:9:5|, but strkjv@Matthew:17:4| has "I will make" (\pois\). It was near the time of the feast of the tabernacles. Songs:Peter proposes that they celebrate it up here instead of going to Jerusalem for it as they did a bit later (John:7|). {Not knowing what he said} (\m eids ho legei\). Literally, {not understanding what he was saying} (\m\, regular negative with participle and \legei\, present indicative retained in relative clause in indirect discourse). Luke puts it more bluntly than Mark (Peter's account), "For he wist not what to answer; for they became sore afraid" (Mark:9:6|). Peter acted according to his impulsive nature and spoke up even though he did not know what to say or even what he was saying when he spoke. He was only half awake as Luke explains and he was sore afraid as Mark (Peter) explains. He had bewilderment enough beyond a doubt, but it was Peter who spoke, not James and John.

rwp@Luke:9:34 @{Overshadowed them} (\epeskiazen autous\). Imperfect active (aorist in strkjv@Matthew:17:5|) as present participle in strkjv@Mark:9:7|, inchoative, the shadow began to come upon them. On Hermon as on many high mountains a cloud will swiftly cover the cap. I have seen this very thing at Blue Ridge, North Carolina. This same verb is used of the Holy Spirit upon Mary (Luke:1:35|). Nowhere else in the N.T., though an old verb (\epi, skiaz\, from \skia\, shadow). {As they entered into the cloud} (\en ti eiselthein autous eis tn nepheln\). Luke's idiom of \en\ with the articular infinitive again (aorist active this time, on the entering in as to them). All six "entered into" the cloud, but only Peter, James, and John "became afraid" (\ephobthsan\, ingressive first aorist passive).

rwp@Luke:9:45 @{It was concealed from them} (\n parakekalummenon ap' autn\). Periphrastic past perfect of \parakalupt\, a common verb, but only here in the N.T., to cover up, to hide from. This item only in Luke. {That they should not perceive it} (\hina m aisthntai auto\). Second aorist middle subjunctive of the common verb \aisthanomai\ used with \hina m\, negative purpose. This explanation at least relieves the disciples to some extent of full responsibility for their ignorance about the death of Jesus as strkjv@Mark:9:32| observes, as does Luke here that they were afraid to ask him. Plummer says, "They were not allowed to understand the saying then, in order that they might remember it afterwards, and see that Jesus had met His sufferings with full knowledge and free will." Perhaps also, if they had fully understood, they might have lacked courage to hold on to the end. But it is a hard problem.

rwp@Luke:9:46 @{A reasoning} (\dialogismos\). A dispute. The word is from \dialogizomai\, the verb used in strkjv@Mark:9:33| about this incident. In Luke this dispute follows immediately after the words of Jesus about his death. They were afraid to ask Jesus about that subject, but strkjv@Matthew:18:1| states that they came to Jesus to settle it. {Which of them should be greatest} (\to tis an ei meizn autn\). Note the article with the indirect question, the clause being in the accusative of general reference. The optative with \an\ is here because it was so in the direct question (potential optative with \an\ retained in the indirect). But Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus (Matthew:18:1|), but a personal problem in their own group. Rivalries and jealousies had already come and now sharp words. By and by James and John will be bold enough to ask for the first places for themselves in this political kingdom which they expect (Mark:10:35; strkjv@Matthew:20:20|). It is a sad spectacle.

rwp@Luke:12:4 @{Unto you my friends} (\humin tois philois\). As opposed to the Pharisees and lawyers in strkjv@11:43,46,53|. {Be not afraid of} (\m phobthte apo\). First aorist passive subjunctive with \m\, ingressive aorist, do not become afraid of, with \apo\ and the ablative like the Hebrew _min_ and the English "be afraid of," a translation Hebraism as in strkjv@Matthew:10:28| (Moulton, _Prolegomena_, p. 102). {Have no more that they can do} (\m echontn perissoteron ti poisai\). Luke often uses the infinitive thus with \ech\, a classic idiom (7:40,42; strkjv@12:4,50; strkjv@14:14; strkjv@Acts:4:14|, etc.).

rwp@Luke:18:5 @{Yet} (\ge\). Delicate intensive particle of deep feeling as here. {Because this widow troubleth me} (\dia to parechein moi kopon tn chran tautn\). Literally, because of the furnishing me trouble as to this widow (accusative of general reference with the articular infinitive). {Lest she wear me out} (\hina m huppiazi me\). Some take it that the judge is actually afraid that the widow may come and assault him, literally beat him under the eye. That idea would be best expressed here by the aorist tense.

rwp@Luke:22:2 @{Sought} (\eztoun\). Imperfect active of \zte\, were seeking, conative imperfect. {How they might put him to death} (\to ps anelsin auton\). Second aorist active deliberative subjunctive (retained in indirect question) of \anaire\, to take up, to make away with, to slay. Common in Old Greek. Luke uses it so here and in strkjv@23:32| and eighteen times in the Acts, a favourite word with him. Note the accusative neuter singular article \to\ with the whole clause, "as to the how, etc." {For they feared} (\ephobounto gar\). Imperfect middle describing the delay of the "how." The triumphal entry and the temple speeches of Jesus had revealed his tremendous power with the people, especially the crowds from Galilee at the feast. They were afraid to go on with their plan to kill him at the feast.

rwp@Mark:5:15 @{They come to Jesus} (\erchontai pros ton Isoun\). Vivid present. To Jesus as the cause of it all, "to meet Jesus" (\eis hupantsin Isou\, strkjv@Matthew:8:34|). {And behold} (\therousin\). Present tense again. {And they were afraid} (\kai ephobthsan\). They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was "sitting clothed and in his right mind," (\kathmenon himatismenon kai sphronounta\. Note the participles). "At the feet of Jesus," Luke adds (Luke:8:35|). For a long time he had worn no clothes (Luke:8:17|). Here was the healing of the wild man and the destruction of the hogs all by this same Jesus.

rwp@Mark:9:8 @{Suddenly looking round about} (\exapina periblepsamenoi\). strkjv@Matthew:17:8| has it "lifting up their eyes." Mark is more graphic. The sudden glance around on the mountain side when the cloud with Moses and Elijah was gone. {Jesus only with themselves} (\meth' heautn ei m Isoun monon\). Mark shows their surprise at the situation. They were sore afraid (Matthew:17:6|) before Jesus touched them.

rwp@Mark:9:19 @{Bring him unto me} (\pherete auton pros me\). The disciples had failed and their unbelief had led to this fiasco. Even the disciples were like and part of the {faithless} (\apistos\, unbelieving) generation in which they lived. The word {faithless} does not here mean treacherous as it does with us. But Jesus is not afraid to undertake this case. We can always come to Jesus when others fail us.

rwp@Mark:9:32 @{But they understood not the saying} (\hoi de gnooun to rhma\). An old word. Chiefly in Paul's Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master's allusion to his resurrection (Mark:9:10|). strkjv@Matthew:17:23| notes that "they were exceeding sorry" to hear Jesus talk this way again, but Mark adds that they "were afraid to ask him" (\ephobounto auton epertsai\). Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term "Satan" hurled at Peter when he protested the other time when Jesus spoke of his death (Mark:8:33; strkjv@Matthew:16:23|). strkjv@Luke:9:45| explains that "it was concealed from them," probably partly by their own preconceived ideas and prejudices.

rwp@Mark:10:32 @{And they were amazed} (\kai ethambounto\). Imperfect tense describing the feelings of the disciples as Jesus was walking on in front of them (\n proagn autous\, periphrastic imperfect active), an unusual circumstance in itself that seemed to bode no good as they went on through Perea towards Jerusalem. In fact, {they that followed were afraid} (\hoi de akolouthountes ephobounto\) as they looked at Jesus walking ahead in solitude. The idiom (\hoi de\) may not mean that all the disciples were afraid, but only some of them. "The Lord walked in advance of the Twelve with a solemnity and a determination which foreboded danger" (Swete). Cf. strkjv@Luke:9:5|. They began to fear coming disaster as they neared Jerusalem. They read correctly the face of Jesus. {And he took again the twelve} (\kai paralabn tous ddeka\). Matthew has "apart" from the crowds and that is what Mark also means. Note \paralabn\, taking to his side. {And began to tell them the things that were to happen to him} (\rxato autois legein ta mellonta auti sumbainein\). He had done it before three times already (Mark:8:31; strkjv@9:13; strkjv@9:31|). Songs:Jesus tries once more. They had failed utterly heretofore. How is it now? Luke adds (18:34|): "They understood none of these things." But Mark and Matthew show how the minds of two of the disciples were wholly occupied with plans of their own selfish ambition while Jesus was giving details of his approaching death and resurrection.

rwp@Mark:15:15 @{To content the multitude} (\ti ochli to hikanon poisai\). A Latin idiom (_satisfacere alicui_), to do what is sufficient to remove one's ground of complaint. This same phrase occurs in Polybius, Appian, Diogenes Laertes, and in late papyri. Pilate was afraid of this crowd now completely under the control of the Sanhedrin. He knew what they would tell Caesar about him. See on ¯Matthew:27:26| for discussion of the scourging.

rwp@Mark:16:8 @{Had come upon them} (\eichen autas\). Imperfect tense, more exactly, {held them, was holding them fast}. {Trembling and astonishment} (\tromos kai ekstasis\, trembling and ecstasy), Mark has it, while strkjv@Matthew:28:8| has "with fear and great joy" which see for discussion. Clearly and naturally their emotions were mixed. {They said nothing to any one} (\oudeni ouden eipan\). This excitement was too great for ordinary conversation. strkjv@Matthew:28:8| notes that they "ran to bring his disciples word." Hushed to silence their feet had wings as they flew on. {For they were afraid} (\ephobounto gar\). Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. Songs:the facts are very complicated, but argue strongly against the genuineness of verses 9-20| of Mark 16. There is little in these verses not in strkjv@Matthew:28|. It is difficult to believe that Mark ended his Gospel with verse 8| unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my _Studies in Mark's Gospel_ and also in my _Introduction to the Textual Criticism of the New Testament_, pp. 214-16.

rwp@Matthew:1:20 @{An angel of the Lord appeared unto him in a dream} (\aggelos kuriou kat' onar ephan auti\). This expression (\aggelos kuriou\) is without the article in the New Testament except when, as in strkjv@1:24|, there is reference to the angel previously mentioned. Sometimes in the Old Testament Jehovah Himself is represented by this phrase. Surely Joseph needed God's help if ever man did. If Jesus was really God's Son, Joseph was entitled to know this supreme fact that he might be just to both Mary and her Child. It was in a dream, but the message was distinct and decisive for Joseph. He is called "Son of David" as had been shown by Matthew in strkjv@Matthew:1:16|. Mary is called his "wife" (\tn gunaika sou\). He is told "not to become afraid" (ingressive first aorist passive subjunctive in prohibition, (\m phobthis\), "to take to his side" (\paralabein\, ingressive aorist active infinitive) her whom he had planned (\enthumthentos\, genitive absolute again, from \en\ and \thumos\) to send away with a writ of divorce. He had pondered and had planned as best he knew, but now God had called a halt and he had to decide whether he was willing to shelter Mary by marrying her and, if necessary, take upon himself whatever stigma might attach to her. Joseph was told that the child was begotten of the Holy Spirit and thus that Mary was innocent of any sin. But who would believe it now if he told it of her? Mary knew the truth and had not told him because she could not expect him to believe it.

rwp@Matthew:1:24 @{Took unto him his wife} (\parelaben tn gunaika autou\). The angel had told him not to be afraid to "take to his side" Mary his wife (1:20|). Songs:when he awoke from his sleep he promptly obeyed the angel and "took his wife home" (Moffatt). One can only imagine the relief and joy of Mary when Joseph nobly rose to his high duty toward her. I have tried to sketch Mary's problems in _Mary the Mother of Jesus: Her Problems and Her Glory._

rwp@Matthew:2:22 @{Warned in a dream} (\chrmatistheis kat' onar\). He was already afraid to go to Judea because Archelaus was reigning (ruling, not technically king, \basileuei\). In a fret at last before his death Herod had changed his will again and put Archelaus, the worst of his living sons, in the place of Antipas. Songs:Joseph went to Galilee. Matthew has had nothing about the previous dwelling of Joseph and Mary in Nazareth. We learn that from Luke who tells nothing of the flight into Egypt. The two narratives supplement one another and are in no sense contradictory.

rwp@Matthew:7:29 @{And not as their scribes} (\kai ouch hs hoi grammateis autn\). They had heard many sermons before from the regular rabbis in the synagogues. We have specimens of these discourses preserved in the Mishna and Gemara, the Jewish Talmud when both were completed, the driest, dullest collection of disjounted comments upon every conceivable problem in the history of mankind. The scribes quoted the rabbis before them and were afraid to express an idea without bolstering it up by some predecessor. Jesus spoke with the authority of truth, the reality and freshness of the morning light, and the power of God's Spirit. This sermon which made such a profound impression ended with the tragedy of the fall of the house on the sand like the crash of a giant oak in the forest. There was no smoothing over the outcome.

rwp@Matthew:15:14 @{They are blind guides} (\tuphloi eisin hodgoi\). Graphic picture. Once in Cincinnati a blind man introduced me to his blind friend. He said that he was showing him the city. Jesus is not afraid of the Pharisees. Let them alone to do their worst. Blind leaders and blind victims will land in the ditch. A proverbial expression in the O.T.

rwp@Matthew:19:1 @{He departed} (\metren\). Literally, to lift up, change something to another place. Transitive in the LXX and in a Cilician rock inscription. Intransitive in strkjv@13:53| and here, the only N.T. instances. Absence of \hoti\ or \kai\ after \kai egeneto\, one of the clear Hebraisms in the N.T. (Robertson, _Grammar_, pp. 1042f.). This verse is a sort of formula in Matthew at the close of important groups of \logia\ as in strkjv@7:28; strkjv@11:1; strkjv@13:53|. {The borders of Judea beyond Jordan} (\eis ta horia ts Ioudaias peran tou Iordanou\). This is a curious expression. It apparently means that Jesus left Galilee to go to Judea by way of Perea as the Galileans often did to avoid Samaria. Luke (Luke:17:11|) expressly says that he passed through Samaria and Galilee when he left Ephraim in Northern Judea (John:11:54|). He was not afraid to pass through the edge of Galilee and down the Jordan Valley in Perea on this last journey to Jerusalem. McNeile is needlessly opposed to the trans-Jordanic or Perean aspect of this phase of Christ's work.

rwp@Matthew:25:9 @{Peradventure there will not be enough for us and you} (\mpote ou m arkesei hmn kai humn\). There is an elliptical construction here that is not easy of explanation. Some MSS. Aleph A L Z have \ouk\ instead of \ou m\. But even so \m pote\ has to be explained either by supplying an imperative like \ginesth\ or by a verb of fearing like \phoboumetha\ (this most likely). Either \ouk\ or \ou m\ would be proper with the futuristic subjunctive \arkesei\ (Moulton, _Prolegomena_, p. 192; Robertson, _Grammar_, pp. 1161,1174). "We are afraid that there is no possibility of there being enough for us both." This is a denial of oil by the wise virgins because there was not enough for both. "It was necessary to show that the foolish virgins could not have the consequences of their folly averted at the last moment" (Plummer). It is a courteous reply, but it is decisive. The compound Greek negatives are very expressive, \mpote--ou m\.

rwp@Matthew:26:39 @{He went forward a little} (\proelthn mikron\). As if he could not fight the battle in their immediate presence. He was on his face, not on his knees (McNeile). {This cup} (\to potrion touto\). The figure can mean only the approaching death. Jesus had used it of his coming death when James and John came to him with their ambitious request, "the cup which I am about to drink" (Matthew:20:22|). But now the Master is about to taste the bitter dregs in the cup of death for the sin of the world. He was not afraid that he would die before the Cross, though he instinctively shrank from the cup, but instantly surrendered his will to the Father's will and drank it to the full. Evidently Satan tempted Christ now to draw back from the Cross. Here Jesus won the power to go on to Calvary.

rwp@Matthew:28:6 @{Risen from the dead} (\gerth apo tn nekrn\). {Jesus the Risen}. This is the heart of the testimony of the angel to the women. It is what Paul wishes Timothy never to forget (2Timothy:2:8|), "Jesus Christ risen from the dead" (\Isoun Christon eggermenon ek nekrn\). They were afraid and dazzled by the glory of the scene, but the angel said, "Come, see the place where the Lord lay" (\deute idete ton topon hopou ekeito ho Kurios\). Some MSS. do not have \ho Kurios\, but he is the subject of \ekeito\. His body was not there. It will not do to say that Jesus arose in spirit and appeared alive though his body remained in the tomb. The empty tomb is the first great fact confronting the women and later the men. Various theories were offered then as now. But none of them satisfy the evidence and explain the survival of faith and hope in the disciples that do not rest upon the fact of the Risen Christ whose body was no longer in the tomb.

rwp@Matthew:28:8 @{With fear and great joy} (\meta phobou kai charas megals\). A touch of life was this as the excited women ran quickly (\tachu edramon\) as they had been told "to bring his disciples word" (\apaggeilai tois mathtais autou\). They had the greatest piece of news that it was possible to have. Mark calls it fear and ecstasy. Anything seemed possible now. Mark even says that at first they told no one anything for they were afraid (Mark:16:9|), the tragic close of the text of Mark in Aleph and B, our two oldest manuscripts. But these mingled emotions of ecstasy and dread need cause no surprise when all things are considered.

rwp@Matthew:28:10 @{Fear not} (\m phobeisthe\). They were still afraid for joy and embarrassment. Jesus calms their excitement by the repetition of the charge from the angel for the disciples to meet him in Galilee. There is no special mention of Peter ("and Peter") as in strkjv@Mark:16:7|, but we may be sure that the special message to Peter was delivered.

rwp@Matthew:28:11 @{Told unto the chief priests} (\apggeilan tois archiereusin\). These Roman soldiers had been placed at the disposal of the Sanhedrin. They were probably afraid also to report to Pilate and tell him what had happened. They apparently told a truthful account as far as they understood it. But were the Sanhedrin convinced of the resurrection of Jesus?

rwp@Philippians:3:1 @{Finally} (\to loipon\). Accusative of general reference, literally, "as for the rest." Songs:again in strkjv@4:8|. It (or just \loipon\) is a common phrase towards the close of Paul's Epistles (2Thessalonians:3:1; strkjv@2Corinthians:13:11|). In strkjv@Ephesians:6:10| we have \tou loipou\ (genitive case). But Paul uses the idiom elsewhere also as in strkjv@1Corinthians:7:29; strkjv@1Thessalonians:4:1| before the close of the letter is in sight. It is wholly needless to understand Paul as about to finish and then suddenly changing his mind like some preachers who announce the end a half dozen times. {To write the same things} (\ta auta graphein\). Present active articular infinitive, "the going on writing the same things." What things? He has just used \chairete\ (go on rejoicing) again and he will repeat it in strkjv@4:4|. But in verse 2| he uses \blepete\ three times. At any rate Paul, as a true teacher, is not afraid of repetition. {Irksome} (\oknron\). Old adjective from \okne\, to delay, to hesitate. It is not tiresome to me to repeat what is "safe" (\asphales\) for you. Old adjective from \a\ privative and \sphall\, to totter, to reel. See strkjv@Acts:21:34|.

rwp@Revelation:14:9 @{A third} (\tritos\). "The third of this succession of herald angels denounces the Caesar-worshippers" (Swete). Cf. strkjv@13:12ff|. This counter proclamation (verses 9-12|) warns those tempted to yield to the threats of the second beast about boycott and death (13:11-17|). {If any man worshippeth the beast and his image} (\ei tis proskunei to thrion kai tn eikona autou\). Condition of first class challenging those afraid of the beast. Note accusative (\thrion\) after \proskunei\, not dative as in verse 7|. {And receiveth a mark} (\kai lambanei charagma\). Carries on the same condition and picks up the very language of strkjv@13:16|. These Caesar-worshippers are guilty of an "eternal sin" (Mark:3:29|).

rwp@Revelation:18:10 @{Standing afar off} (\apo makrothen hestkotes\). Perfect active (intransitive) participle of \histmi\. Vivid picture of the terrible scene, fascinated by the lurid blaze (cf. Nero's delight in the burning of Rome in A.D. 64), and yet afraid to draw near. On \apo makrothen\ see strkjv@Mark:5:6|. There is a weird charm in a burning city. They feared the same fate (cf. verse 7| for \basanismou\, torment). {Woe, woe, the great city} (\ouai, ouai, h polis h megal\). Only example in the Apocalypse of the nominative with \ouai\ except verses 16,19|, though in strkjv@Luke:6:25| and common in LXX (Isaiah:5:7,11|, etc.). For the dative see strkjv@Revelation:8:13|, once so "strong" (\h ischura\)! {In one hour} (\mii hri\). Repeated in verses 16,19|, and like \mii hmeri\ (in one day) in verse 8|. Some MSS. have here \mian hran\, like \poian hran\ (accusative of extent of time) in strkjv@3:3|. See verse 8| (\ho krinas\) for \h krisis sou\ (thy judgment). This is the dirge of the kings.